LIBRARY  OF  THE 
UNIVERSITY  OF  ILLINOIS 
AT  URBANA-CHAMPAICN 


241 

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Cl 

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UNIVERSITY  OF  ILLINOIS  LIBRARY  AT  URBANA-CHAMPAIGN 


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CONVERSATIONS 


with 

CHILDREN 


THE  GOSPELS; 


CONDUCTED  AND  EDITED 


BY  A.  BRONSON  ALCOTT. 


VOLUME  I. 


Ul  H<88AHY 

m  <tf 

mnmu  of  turns 


BOSTON: 

JAMES  MUNROE  AND  COMPANY. 

1836. 


*  4 


^  \ 
t\  l L 

V,  \ 


ADVERTISEMENT. 


This  volume  will  be  followed  by  a  second, 
which  will  appear  early  in  January,  1837. 


% 


!  ’*/4Ts*  cr  o  /'"* 
4 


RECORD 


OF 

CONVERSATIONS  ON  THE  GOSPELS, 


THE 

HELD  IN 

MR.  ALCOTT’S  SCHOOL; 

UNFOLDING 

DOCTRINE  AND  DISCIPLINE 

OF 

HUMAN  CULTURE. 

Except  a  Man  be  converted  and  become  as  a  little  Child; — be  born  again; 
—  of  water  and  of  the  Spirit,  he  cannot  see,  —  nor  enter  into,  —  the 
kingdom  of  Heaven. 

Jesus  of  Nazareth. 

VOLUME  I . 


BOSTON: 

JAMES  MUNROE  AND  COMPANY. 

1836. 


Entered,  according  to  Act  of  Congress,  in  the  year  1836, 

By  A.  Bronson  Alcott, 

in  the  Clerk’s  Office  of  the  District  Court  of  the  District  of  Massachusetts. 


CAMBRIDGE  PRESS: 

METCALF,  TORRY,  AND  BALLOU. 


RECORDER’S  PREFACE. 


Those  who  are  familiar  with  the  “  Record  of 
a  School  ”  will  need  no  explanation  of  the 
following  conversations.  To  those  who  are 
not  it  may  be  necessary  to  say,  that  there  is  a 
school  in  Boston,  the  object  of  which  is  to  un¬ 
fold  the  natures  of  children,  in  the  true  order 
of  their  faculties.  The  recorder  of  these  con¬ 
versations,  being  present  at  the  opening  and 
first  discipline  of  this  school,  thought  the  facts 
that  transpired  before  her  eyes  worthy  of  be¬ 
ing  presented  to  the  world,  and  hence  came 
the  “  Record  of  a  School.” 

It  was  intimated,  in  that  record,  that  Mr. 
Alcott  intended  to  enter  upon  a  course  of  read¬ 
ings  on  the  New  Testament,  in  which  he  would 
pursue  a  method  based  on  the  same  principles 
as  guided  the  lessons  on  self-inspection,  there 
recorded.  These  conversations  are  the  result 
of  that  intention,  and  were  recorded,  because 


iv  recorder’s  preface. 

it  was  thought  that  they  might  prove  a  model 
for  parents  and  teachers,  who  were  desirous  of 
giving  a  spiritual  culture  to  the  young ;  and, 
also,  because  Mr.  Alcott  felt  that  what  the 
children  should  freely  say,  would  prove  to  be 
a  new  order  of  Christian  Evidences,  by  show¬ 
ing  the  affinity  of  their  natures  with  that  of 
Jesus.  That  they  have  proved  to  be  evidence 
to  many  persons  who  have  listened  to  them ; 
and  that  some  parents  and  teachers  have  ac¬ 
knowledged  them  to  be  models  of  the  true 
method  of  approaching  children  on  these  sub¬ 
jects,  is  a  sufficient  reason  why  they  should 
be  published. 

But,  in  order  to  prevent  misapprehension,  it 
may  be  necessary  to  say,  that  these  conversa¬ 
tions  are  not  to  be  taken  as  complete  represen¬ 
tations  of  Mr.  Alcott’s  views  of  the  subjects 
introduced ;  still  less  are  they  to  be  regard¬ 
ed  as  any  intimation  of  the  recorder’s ;  who, 
though  occasionally  an  interlocutor,  was,  in 
general,  a  passive  instrument,  and  especially 
when  she  felt  that  she  differed  from  Mr.  Alcott, 
on  the  subject  in  hand,  as  was  sometimes  the 


case. 


recorder’s  preface. 


V 


It  is,  however,  no  part  of  Mr.  Alcott’s  plan, 
to  impart  to  the  children  a  system  of  opinions. 
His  idea  is,  to  give  their  minds  a  spiritual 
direction ;  and  he  has  perfect  confidence  that 
the  laws  of  thought,  and  of  feeling,  will  bring 
their  unsophisticated  natures  to  such  truth  as 
is  needful  for  them.  Thus,  he  sometimes  even 
helps  out,  by  his  questions,  views  which  he  sees 
to  be  struggling  in  their  minds  for  expression, 
although  he  deems  them  erroneous ;  for  he 
believes  error  to  involve  within  itself  its  own 
principle  of  decay,  and  to  need  but  the  Ithuriel 
touch  of  expression,  to  assume  its  own  form, 
and  of  itself  to  fly  away  from  the  presence  of 
truth. 

Few  persons  will,  perhaps,  be  able  to  under¬ 
stand  and  to  sympathize  with  Mr.  Alcott’s 
entire  course  in  this  respect ;  for  few  do  jus¬ 
tice  to  the  natural  allegiance  of  the  human  soul 
to  truth,  and  good  ;  or  appreciate  how  much 
more  is  to  be  hoped  than  feared,  from  giving 
complete  liberty  to  the  yet  undepraved  and 
unsophisticated  spirit. 

But  there  is  another  and  more  important 
reason,  why  Mr.  Alcott’s  views  are  not  to  be 


( 


t 


L 


VI 


recorder’s  preface. 


judged  from  what  is  said,  or  left  unsaid,  by 
him,  in  this  record.  It  is  this  that  no  Bart 

of  it  is  so  deficient  as  the  part  set  down  to 

/ 

him ;  the  mechanical  difficulty  of  keeping  it 
involved,  in  both  this  and  the  former  one,  a 
necessity  of  sacrificing  something.  In  the 
“  Record  of  a  School,”  every  thing  else  was 
sacrificed  in  order  to  dwell  on  the  details  of  the 
discipline,  and  to  show  how  such  a  school  could 
be  conducted.  In  this  instance,  on  the  other 
hand,  all  details  of  school  discipline  are  pur¬ 
posely  omitted,  and  the  chief  object  of  atten¬ 
tion  is  to  give  such  answers  of  the  children, 
and  such  questions  of  Mr.  Alcott,  as  were  im¬ 
mediately  connected  with  them.  His  state¬ 
ments,  illustrations,  and  personal  application 
of  principles,  to  the  peculiarities  of  the  various 
children,  are,  therefore,  generally  omitted. 
Nor  could  they  be  remembered  afterwards  in 
their  original  words  ;  Mr.  Alcott  finding  him¬ 
self  unable  to  recall  them.  In  some  respects, 
too,  his  memory  was  at  variance  with  the  par¬ 
ticulars  of  the  Record  ;  yet  it  was  determined, 
on  the  whole,  that  the  conversations  should 
remain  as  they  appeared  to  the  recorder,  who 


recorder’s  preface.  vii 

professes  to  do  full  justice  but  to  one  idea  of 
Mr*  Alcott’s,  —  The  method  of  approaching 
children  on  spiritual  subjects.  This  record  is 
the  transcript  of  a  Fact,  as  faithfully  given  as 
the  circumstances  would  allow. 

A  few  circumstances  will  now  be  stated,  to 
help  the  imagination  and  the  understanding  of 
the  reader  to  the  dramatic  effect. 

The  cut  preceding  the  first  conversation 
shows  the  position  of  the  children  in  the 
school-room,  while  engaged  in  conversation. 
When  Mr.  Alcott  asks  a  question,  those  who 
have  answers  hold  up  their  hands ;  he  then 
signifies  to  the  children,  successively,  that  they 
may  speak.  Sometimes  he  gives  the  sign  for  but 
one,  sometimes  for  all,  when  all  or  a  few  reply, 
according  as  the  answer  is  more  or  less  general. 
By  this  means,  time  is  given  to  collect  their 
thoughts,  and  to  put  these  into  words,  and  the 
recorder  is  enabled  to  keep  along. 

Seven  of  the  children,  when  the  Conversa¬ 
tions  commenced,  (October,  1835,)  were  be¬ 
tween  twelve  and  ten  years  of  age ;  of  these, 


were 


Emma;  Samuel  R. ;  Charles;  William  B.*; 

Franklin;  Frederic*;  Edward  B.* ;  *  El¬ 
len  *  ;  and  *  Alfred.* 

Eight  were  between  ten  and  seven  years  of 
age  ;  of  these,  were 

Augustine;  Francis;  William  C. ;  Andrew; 

Welles  *  ;  George  K. ;  George  B. ;  Mar¬ 
tha  ;  Lucy  *  ;  Lucia  ;  John  B.  *  ;  Lemuel  ; 

Alexander*;  Joseph*;  Susan*;  *  Herbert; 

*  Hillman  ;  and  *  W.  Augustus. 

Under  the  age  of  seven,  were 
John  D. ;  Edward  C. ;  Nathan  ;  Edward  J. ; 

Samuel  T.*  ;  Hales  ;  Josiah  *  ;  Frank  *  ; 

*  Elizabeth  ;  and  *  Corinna.I 

Thus  it  will  be  seen,  that  Mr.  Alcott  had  to 
contend  with  the  disadvantage  of  a  fluctuating 
school.  Nor  was  the  attendance  constant  of 
those  who  did  remain.  Hardly  one  scholar  was 
present  at  every  conversation  of  the  course, 

t  Those  to  whose  names  stars  are  prefixed,  entered  school 
after  the  conversations  commenced;  those  to  whose  names  stars 
are  affixed,  left  school  generally  during  the  summer. 


recorder’s  preface. 


IX 


a  fact  that  should  be  taken  into  consideration 
in  judging  of  results.  A  steady  class  would 
have  done  better  justice  to  the  plan.  If  there 
has  been  any  success,  it  is  reasonable  to  be¬ 
lieve,  that,  with  an  animated  and  persevering 
cooperation  on  the  part  of  parents,  shown  by 
making  some  effort,  that,  at  least,  there  should 
be  no  conversation  omitted,  and  that  the  child¬ 
ren  should  be  kept  at  school,  during  a  whole 
course,  all  that  Mr.  Alcott  hopes  would  have 
been  realized,  and  the  spirit  of  childhood 
proved  to  be  identical  with  Christianity. 

It  is  necessary  to  add,  that,  after  the 
Record  was  nearly  completed,  Mr.  Alcott  pro¬ 
posed  to  the  children  to  review  the  conversa¬ 
tions,  in  order  to  ascertain  their  views  of  the 
subjects  and  passages  which  had  been  under 
their  previous  consideration.  They  were  pleased 
with  the  proposition,  and  accordingly  it  was 
done.  The  plan  was,  that,  as  Mr.  Alcott  read, 
those  who  wanted  to  say  any  thing  additional, 
or  to  suggest  any  changes  of  what  they  had  said 
before,  should  hold  up  their  hands  ;  and  that 
he  himself  should  occasionally  stop,  and  ask 
them  questions  on  points  that  were  not  suffi- 


B 


X 


\ 


recorder’s  preface. 

ciently  talked  over  the  first  time.  Hence  came 
the  Notes  in  the  Appendix,  to  which  the  reader 
is  referred.  By  these,  he  will  be  able  to  obtain 
a  clearer  idea  of  the  progress  of  thought  in  the 
children.  This  review  closes  with  the  Fifteenth 
Conversation,  as  the  following  ones  were  much 
more  complete  and  satisfactory,  at  first. 

Mr.  Alcott  intends,  during  the  present  year, 
to  resume  the  conversations,  beginning  at  the 
Sermon  on  the  Mount,  with  which  the  third 
volume  of  this  series  will  open. 


ERRATA. 

Page  xii  of  Editor’s  Preface,  line  8,  for  though  read  through, 
u  xjx  «  “  «  6,  “  ought  “  aught . 


EDITOR’S  PREFACE. 


The  work  now  presented  to  the  reader,  forms 
the  introduction  to  a  course  of  conversations 
with  children,  on  the  Life  of  Christ,  as  re¬ 
corded  in  the  Gospels.  It  is  the  Record  of  an 
attempt  to  unfold  the  Idea  of  Spirit  from  the 
Consciousness  of  Childhood ;  and  to  trace 
its  Intellectual  and  Corporeal  Relations ;  its 
Temptations  and  Disciplines;  its  Struggles 
and  Conquests,  while  in  the  Flesh.  To  this 
end,  the  character  of  Jesus  has  been  present- 
ed  to  the  consideration  of  children,  as  the 
brightest  Symbol  of  Spirit ;  and  they  have 
been  encouraged  to  express  their  views  re¬ 
garding  it.  The  Conductor  of  these  conver¬ 
sations  has  reverently  explored  their  con¬ 
sciousness,  for  the  testimony  which  it  might 
furnish  in  favor  of  the  truth  of  Christianity. 


xii  editor’s  preface. 

Assuming  as  a  fact  the  spiritual  integrity  of 
the  young  mind,  he  was  desirous  of  placing 
under  the  inspection  of  children,  a  character  so 
much  in  conformity  with  their  own,  as  that  of 
Jesus  of  Nazareth.  He  believed  that  children 
would  as  readily  apprehend  the  divine  beauty 
of  this  character,  when  rightly  presented,  as 
adults.  He  even  hoped  that,  though  their  sim¬ 
ple  consciousness,  the  Divine  Idea  of  a  Man, 
as  Imaged  in  Jesus,  yet  almost  lost  to  the 
world,  might  be  revived  in  the  mind  of  adults, 
who  might  thus  be  recalled  into  the  spir¬ 
itual  kingdom.  These  views,  confirmed  by 
long  intimacy  with  the  young,  as  well  as  by 
the  tendency  of  his  own  mind  to  regard  the 
bright  visions  of  childhood,  as  the  promise 
of  the  soul’s  future  blessedness ;  as  the 
loadstar  to  conduct  it  through  this  terrestrial 
Life,  led  him  to  undertake  this  enterprise, 
and  to  prosecute  it  with  a  deep  and  kindling 
interest,  which  he  feels  will  continue  unabated 
to  its  close. 

The  Editor  will  not,  meanwhile,  conceal 
the  fact,  that  it  is  with  no  little  solicitude 


editor’s  preface. 


Xlll 


that  he  ventures  these  documents  before  the 
eye  of  others.  He  feels  that  his  book  should 
be  studied  in  Simplicity.  It  is,  in  no  small 
measure,  the  production  of  children.  It  is 
a  record  of  their  consciousness ;  a  natural 
history  of  the  undepraved  spirit.  It  is  the 
testimony  of  unspoiled  natures  to  the  spir¬ 
itual  purity  of  Jesus.  It  is  a  revelation  of  the 
Divinity  in  the  soul  of  childhood.  Like  the  Sa¬ 
cred  volume  —  on  which  it  is,  indeed,  a  juvenile 
commentary  —  of  which  it  is  an  interpreta¬ 
tion,  it  cannot  be  at  once,  apprehended  in  all 
its  bearing's,  and  find  its  true  value. 

There  may  be  those,  however,  who,  uncon¬ 
scious  of  its  worth,  shall  avail  themselves 
of  the  statements,  views,  and  speculations, 
which  it  contains,  to  the  detriment  of  religion 
and  humanity;  not  perceiving,  that  it  is  a 
work,  intended  rather  to  awaken  thought ;  en¬ 
kindle  feeling ;  and  quicken  to  duty ;  than  to 
settle  opinions,  or  promulgate  sentiments  of  any 
kind.  Whoever  shall  find  its  significance,  will 
scarce  treat  with  disrespect  these  products  of 
the  sacred  being  of  childhood.  For  childhood 


XIV 


editor’s  preface. 


utters  sage  things,  worthy  of  all  note ;  and  he 
who  scoffs  at  its  improvisations,,  or  perverts 
its  simple  sayings,  proves  the  corruption  of 
his  own  being,  and  his  want  of  reverence  for 
the  Good,  the  Beautiful,  the  True,  and  the  Holy. 
He  beholds  not  the  Face  of  the  Heavenly 
Father. 

It  has  been  a  main  purpose  of  the  Conduc¬ 
tor  of  these  conversations,  to  tempt  forth,  by 
appropriate  questions,  the  cherished  senti¬ 
ments  of  the  children  on  the  subjects  present¬ 
ed  to  their  consideration.  It  was  no  part  of 
his  intention  to  bring  forward,  except  by  ne¬ 
cessary  implication,  his  own  favorite  opinions 
as  a  means  of  biassing,  in  the  smallest  de¬ 
gree,  the  judgments  and  decisions  of  the 
children.  He  wished  to  inculcate  only  what 
was  the  universal  product  of  our  common 
nature.  He  endeavoured  to  avoid  dogma¬ 
tizing.  He  was  desirous  of  gathering  the  sen¬ 
timents  of  the  little  circle,  in  which  it  is  his 
pleasure  and  privilege  to  move  as  teacher  and 
friend.  He  believed  that  Christianity  was 


editor’s  preface. 


XV 


in  Childhood,  and  he  sought  the  readiest  and 
simplest  means  to  unfold  it,  and  bring  it  into 
the  light  of  day. 

That  he  has  withheld  his  own  sentiments 
from  the  children  in  all  instances,  he  can 
scarce  hope.  It  was  next  to  impossible.  He 
has  doubtless  led  them,  in  some  instances, 
by  the  tenor  of  his  questions,  and  his  manner 
of  disposing  of  replies,  to  the  adoption  or 

rejection  of  sentiments,  foreign  to  their  na- 

♦ 

ture.  But  he  believes  that  he  has  seldom 
erred  in  this  way.  He  preferred  to  become 
the  simple  Analyst  of  the  consciousness  of 
the  children,  and,  having  no  opinions  of  his 
own  to  establish  against  their  common  con¬ 
victions,  he  treated  with  reverence  whatever 
he  found  within  it,  deeming  it,  when  spon¬ 
taneous,  a  revelation  of  the  same  Divinity, 
as  was  Jesus. 

He  is  aware  that  the  work  which  he  has  as¬ 
sumed  is  one  of  great  difficulty.  He  feels 
that  it  is  not  easy  to  ascertain  the  precise  state 
of  a  child’s  mind.  He  knows  that  much  of 
what  a  child  utters  has  been  received  from 
others ,  that  language  is  an  uncertain  organ 


•  » 

xvi  editor’s  preface. 

in  his  use ;  that  he  often  endows  words  with 
his  own  significance  ;  that  he  is  liable  to  mis¬ 
take  the  phenomena  of  his  own  consciousness  ; 
and,  moreover,  that  his  scanty  vocabulary  often 
leaves  him  without  the  means  of  revealing  him¬ 
self.  Still  some  certainty  is  attainable.  For 
a  child  can  be  trusted  when  urged  to  ingenu¬ 
ous  expression  ;  and  when  all  temptations  to 
deceive  are  withdrawn.  A  wise  and  sympa¬ 
thizing  observer  will  readily  distinguish  the 
real  from  the  assumed  ;  penetrate  through  all 
the  varying  phases  of  expression,  and  do  him 
justice. 

Yet,  while  so  little  is  done  to  guard  children 
against  servile  imitation,  by  a  wise  training  of 

U.M  '»■,■»«  .  -  -»«■  **•■•«-  **«'  ■  l»i»-  -ri—  , 

their  minds  to  original  thought,  we  are  in  dan¬ 
ger  of  not  giving  them  credit  for  what  is  their 
own.  So  little  confidence,  indeed,  do  we  place 
in  their  statements,  and  so  imitative  do  we 
deem  them,  that,  when  a  wise  saying  chances 
to  drop  from  their  lips,  instead  of  regarding 
it,  as  it  of  right  should  be,  the  product  of  their 
own  minds,  we  seek  its  origin  among  adults,  as 
if  it  must  of  necessity  spring  from  this  source 
alone.  We  greatly  underrate  the  genius  of  child- 


editor’s  preface. 


XY11 


ren.  We  do  not  apprehend  the  inward  power, 
that  but  awaits  the  genial  touch,  to  be  quicken¬ 
ed  into  life.  The  art  of  tempting  this  forth  we 
have  scarce  attained.  We  have  outlived  our  own 
simple  consciousness,  and  have  thus  lost  our 
power  of  apprehending  them.  We  have  yet 
to  learn,  that  Wisdom  and  Holiness  are  of  no 
Age  ;  that  they  preexist,  separate  from  time,  and 
are  the  possession  of  Childhood,  not  less  than 
of  later  years  ;  that  they,  indeed,  often  appear 
in  fresher  features,  in  the  earlier  seasons  of 
life,  than  in  physical  maturity.  In  Man  they 
are  often  quenched  by  the  vulgar  aims  of  the 
corporeal  life. 

To  a  child,  all  questions  touching  the  Soul 
are  deeply  interesting.  He  loves  his  own  con¬ 
sciousness.  It  is  a  charmed  world  to  him. 
As  yet  he  has  not  been  drawn  out  of  it  by  the 
seductions  of  the  propensities  ;  nor  is  he  be¬ 
guiled  by  the  illusions  of  his  external  senses. 
And  were  he  assisted  in  the  study  and  disci¬ 
pline  of  it,  by  those  who  could  meet  his  wants, 
and  on  whom  he  could  rely,  his  spiritual  ac¬ 
quirements  would  keep  pace  with  his  years,  and 
he  would  grow  up  wise  in  the  mysteries  of  the 


XV111 


EDITOR'S  PREFACE. 


spiritual  kingdom.  The  Divine  Idea  of  a  Man, 
the  vision  of  Self-Perfection,  would  live  in  his 
consciousness ;  instead  of  being,  as  now, 
pushed  aside  by  the  intrusive  images,  and  vul¬ 
gar  claims,  of  unhallowed  appetite  and  desire. 
Christ  would  be  formed  in  the  Soul  the  Hope 
of  Immortality. 

In  the  original  cppy  of  this  record,  the 
names  of  the  speakers  were  preserved,  as 
necessary  to  identify  their  different  views  and 
statements.  It  is  feared  that  some  persons 
may  regret  the  insertion  of  these  in  the  print¬ 
ed  volume,  from  a  regard  to  the  effect  on 
the  speakers  themselves.  Yet  to  have  used 
assumed  names  would  have  impaired  the  iden¬ 
tity  of  the  record,  and  have  diminished  its 
value,  of  course,  as  an  h’storical  fact.  No 
serious  evils,  it  is  believed,  can  arise  from 
retaining  them.  The  children  expressed  them¬ 
selves  in  simplicity ;  there  is  nothing  in  their 
remarks,  to  flatter  their  vanity ;  and  they  have 
no  desire  to  see  their  names  in  print.  The 
Editor  would  regret  extremely,  to  be  the 
means  of  wounding  the  feelings  of  those  of 


editor’s  preface. 


XIX 


his  patrons,  who  have  expressed  their  sym¬ 
pathy  with  his  views,  and  who,  amid  much 
to  try  their  faith  in  the  practicability  of  his 
attempt  to  renovate  education,  have  contin¬ 


ued  their  children  under  his  care.  Much 
less,  would  he  wantonly  do  ought  to  injure,  in 
the  slightest  degree,  that  simplicity  and  meek¬ 
ness,  which  he  has  sought  to  cherish  in  those, 
for  whose  spiritual  and  intellectual  culture, 
these  conversations  were  primarily  intended. 


The  Editor  would  remark,  in  conclusion, 
that  he  deems  his  labors  valuable,  not  only 
to  those  children,  who  were  present  at  these 
conversations,  and  to  the  general  reader, 
but  he  ventures  to  hope  that  they  will  com¬ 
mend  themselves,  also,  to  those  parents  and 
teachers,  who  deem  the  spiritual  growth  and 
discipline  of  .  those  committed  to  their  care, 
of  unspeakable  and  primary  importance.  He 
trusts  that  he  has  given,  in  these  specimens 
of  his  intercourse  with  children,  a  model, 
not  unworthy  of  imitation,  of  the  simplest 
and  readiest  mode  of  presenting  religious 
truth  to  the  young.  He  believes  that  he  has 


XX 


editor’s  preface. 


shed  some  light  over  the  path  of  Human  Cul¬ 
ture.  He  feels,  that  for  children,  if  not  for 
adults,  he  has  delineated,  and  in  a  form  which 
they  can  apprehend,  the  Divine  Life  of  Je¬ 
sus  ;  and  has  urged  upon  them,  through  the 
mouths  of  his  little  ones,  considerations  and 
motives,  fitted  to  inspire  them  with  the  noble 
ambition  to  strive  to  imitate  his  Example. 

Temple  No.  7. 

Boston,  December,  1836. 

f 


INTRODUCTION 


XXIX 


CONVERSATION  I. 

IDEA  OF  SPIRIT. 

I.  Evidence  of  Consciousness. 

Introduction.  —  Method.  —  Sentiment  of  Spirit.  —  Metaphysical  and  Psycho¬ 
logical  Facts. 

1.  Testimony  of  External  Senses,  —  Their  Office;  Fruits. 

2  Testimony  of  Internal  Senses, — Their  Office;  Intuition  of  Spirit; 
Analysis  of  Functions  and  Offices  ;  Terms, . ] 


CONVERSATION  II. 

TESTIMONY  OF  NATURE  AND  SCRIPTURE  TO  SPIRIT. 

NATURE  AND  SCRIPTURE. 

II.  Analogical  Evidence. 

1.  Physiological  Facts. —  Reproduction  and  Growth;  Light  and  Shade; 
Incubation  and  Birth;  Budding  and  Efflorescence;  Fountain  and 
Stream. 

2.  Psychological  Facts.  —  Birth  and  Death  ;  Renovation  and  Decay  ; 
Sense  of  Imperfection  ;  Standard  of  Perfection  in  Conscience  ;  Idea 
of  Absolute  and  Derivative  Being. 

3.  Historical  Facts.  —  Record  of  Spirit,  or  Scripture  ;  General  Preface  to 

the  Gospels,  from  the  Sacred  Text ;  Credibility  of  Witnesses  ;  Authen¬ 
ticity  of  the  Gospel  Record  ;  Sum  of  Results, . 11 


XXII 


CONTENTS 


CONVERSATION  III. 

REVELATION  OF  SPIRIT  IN  NATURE  AND  HUMANITY. 

INSPIRATION. 

III.  Ontological  Evidence. 

Divine  Genius  of  St.  John  the  Evangelist.  —  The  Incarnate  Word, 
from  the  Sacred  Text.  —  Inspiration.  —  Generation  of  Nature  from 
Spirit.  —  Idea  of  Divinity  and  Creation. —  Inspiration  of  Humanity. 

—  Animation  of  Nature.  —  Inspiration  of  Scripture.  —  Idea  of  Per¬ 
fect  Humanity.  —  Sense  of  Human  Imperfection.  —  Difference  of 
Humanity  from  Divinity.  —  Likeness  of  Humanity  to  Divinity.  — 
Sense  of  Perfection  in  Conscience.  —  Unity  of  God  and  Man.  — 
Spiritual  Presence.  —  Filial  Union  of  Man  with  God. — Incarnation 
of  Divinity.  —  Limitations  of  the  Flesh. — Self-Perfectibility. — Sub¬ 
ject —  Conclusion, . 18 


CONVERSATION  IV. 

TESTIMONY  OF  HUMANITY  TO  SPIRIT. 

INSP  I  RATION. 

IV.  Prophetic  Evidence. 

John  the  Herald  of  Jesus,  from  the  Sacred  Text.  —  Reason  and  Inspira¬ 
tion. —  Announcement  of  Spirit  to  the  Senses.  —  Descent  of  Spirit 
into  Humanity.  —  Idea  of  Angels  ;  of  Pre-Existence  ;  of  Prophets  and 
Prophecy.  —  Intimation  of  Nature. — Prophetic  Faculty.  —  Prophetic 
Vision.  —  Inspiration  of  Human  Reason  ;  of  Human  Understanding  ; 
of  Human  Will.  —  Incarnation  of  Spirit  to  the  Senses. —  Inspiration 
of  Conscience.  —  Filial  Union  of  the  Soul  with  God,  ...  28 


CONVERSATION  V . 

ANNUNCIATION  OF  SPIRIT  TO  PATERNITY. 

PATERNAL  SENTIMENT. 

V.  Evidence  of  Paternal  Sentiment. 

Annunciation  of  John  the  Baptist.  —  Vision  of  Zacharias,  from  the  Sa¬ 
cred  Text.  —  Paternity.  —  Vision  of  Paternity.  —  Consequences  of 
Unbelief. —  Obedience.  —  Emblem  of  Aspiration.  —  Theory  of  Vis¬ 
ions.  —  Festival  at  Birth.  —  Idea  of  I  l«.ly  Ghost.  —  Spiritual  Culture. _ 

Intuition  of  Conscience.  —  Conception  of  Spirit.  —  Close, 


38 


CONTENTS 


XXlll 


CONVERSATION  VI. 

ANNUNCIATION  OF  SPIRIT  TO  MATERNITY. 

CHASTITY. 

VT.  Evidence  of  Maternal  Sentiment. 

Vision  of  Mary,  from  the  Sacred  Text.  —  Maternity. —  Purity  of  Body. 

—  Heralds  of  Genius.  —  Idea  of  Dreams. —  Integiity  of  Dreams. — 
Origin  of  Disease. —  Maternal  Faith.  —  Perpetuity  of  Holiness. — 
Divine  Instinct  of  Human  Generation.  —  Angels  of  Conception.  —  Ho¬ 
liness  of  Maternity, . .  47 


CONVERSATION  VII. 

INCARNATION  OF  SPIRIT. 

GESTATION. 

VII.  Evidence  of  Maternal  Sympathy. 

Interview  between  Mary  and  Elisabeth,  fiom  the  Sacred  Text. —  In¬ 
stinctive  Joy.  —  Divine  Instinct  of  Maternity.  —  Blessedness  of  Mater¬ 
nity. —  Humility.  —  Ecstasy.  —  Quickening  of  the  Infant  Body.  — 
Thanksgiving  for  Maternity.  —  Anticipation  of  Maternal  Duties,  .  54 


CONVERSATION  VIII. 

NATIVITY  OF  SPIRIT. 

FAMILY  RELATION. 

Birth  and  Naming  of  John  the  Baptist,  from  the  Sacred  Text.  —  Ideas 
of  Birth-place  and  Birth. — Birth. — Sacredness  of  Birth. —  Travail 
of  Body  with  Spirit. —  Emblems  of  Birth. — Naming  of  Spirit  Incar¬ 
nate. —  Influence  of  Nature  on  Imagination.  —  Analysis  of  Zacharias’ 
Prophecy.  —  Emblems  of  John  and  Jesus.  —  Prejudice.  —  Subject,  60 


CON  V  ERSATION  IX. 

MARRIAGE  OF  SPIRIT. 

CONJUGAL  RELATION. 

Vision  of  Joseph,  from  the  Sacred  Text.  —  Idea  of  I’irth. —  Constancy. 
Conjugal  Love.  — Idea  of  Angels. —  Spirit  Incarnate.  —  Emmanuel. — 
Apotheosis  of  Humanity.  —  Divinity  of  Spirit,  ....  67 


XXIV 


CONTENTS. 


CONVERSATION  X. 

ADVENT  OF  SPIRIT. 

INFANCY. 

The  Birth  of  Jesus,  from  the  Sacred  Text. — Ideas,  Images,  and  Em¬ 
blems  of  Birth.  — Theories  of  Birth. — Release  from  Evil.  — Retribu¬ 
tion  of  Conscience.  —  Emblem  of  Retribution.  —  Spiritual  Blessed¬ 
ness.  —  Maternal  Solicitude.  —  Joy  at  Birth.  —  Ideas  of  Paraphrase,  74 


CONVERSATION  XI. 

CONSECRATION  OF  SPIRIT  TO  SELF-RENEWAL. 

i 

RELIGION-. 

Description  of  the  Temple.  —  Consecration  in  the  Temple,  from  the 
Sacred  T  ;xt.  —  Naming  and  Blessing.  —  Pictures  of  the  Consecration. 

—  Self-Control.  —  Self-Sacrifice.  —  Emblems.  —  Inspiration. —  Spirit¬ 
ual  Triumph.  —  Temperance.  —  Self-Renewal.  —  Spiritual  Growth,  86 


CONVERSATION  XII. 

ADOR  VTION  OF  SPIRIT  BY  HALLOWED  GENIUS. 
INFANT  HOLINESS. 

Review.  —  Adoration  of  the  Wise  Men,  from  the  Sacred  Text.  —  Rev¬ 
erence  of  Childhood.  —  Type  of  the  Star.  —  Star  of  Holiness.  — 
Dreams,  prophetic  and  retributive.  —  Vision  of  F.liphaz.  —  Treachery. 

—  Astrology.  —  Astronomy.  —  Phrenology.  —  Sovereignty  of  Holiness. 

Joy  at  Birth.  —  Adoration  of  Infant  Holiness. —  Maternal  Love. — 
Childhood  a  Type  of  Holiness,  . 93 


CONVERSATION  XIII. 

APOSTACY  OF  SPIRIT. 

MALIGNITY. 

Review.  —  Knowledge  of  the  Young  Spirit.  —  Massacre  of  the  Inno¬ 
cents,  from  the  Sacred  Text. —  Pictures  of  Cruelty.  —  Emblems  of 
Herod.  —  Sense  of  Retribution.  —  Punishment.  —  Prejudice,  .  104 


CONTENTS 


XXV 


CONVERSATION  XIV. 

GENIUS  OF  SPIRIT. 

CHILDHOOD. 

Jesus  with  the  Doctors  in  the  Temple,  from  the  Sacred  Text.  —  Wisdom 
of  Childhood.  —  Idea  of  Jesus  with  the  Doctors.  —  Inspiration  of 
Childhood. —  General  Inspiration.  —  Genius  of  Childhood.  — Parental 
Instinct.  —  Idea  of  Childhood.  —  Misapprehension  of  Childhood,  .  Ill 


CONVERSATION  XV. 

INTEGRITY  OF  SPIRIT. 

FILIAL  PIETY. 

Jesus  at  Nazareth  Fourteen  Years,  from  the  Sacred  Text.  —  Maternal 
Prudence  — Filial  Love  and  Obedience  — Motives  to  Obedience. — 
Authority  of  Holiuess.  —  Liability  to  Temptation.  —  Mission  of  Life,  121 


CONVERSATION  XVI. 

ORGANIZATION  OF  SPIRIT. 

CORPOREAL  RELATION'S. 

Genealogy  of  Jesus,  from  the  Sacred  Text.  —  Transmission  of  Life. — 
Lineage  of  Spirit.  —  Era  of  the  Incarnation.  —  Pre-existence  of 
Spirit.  —  Eternity  of  Spirit.  —  Incarnation  of  Spirit.  —  Analogy  and 
Emblem  of  Human  Birth.  —  Spirit  organizes  Body.  —  Organic  Law  of 
Temperance.  —  Violation  of  Organic  Law.  —  Hereditary  Disease.  — 
Longevity  of  Body.  —  Laws  of  Life.  —  Transfiguration  of  Spirit.  — 
Laws  of  Renovation  and  Decay.  —  Mutability  of  Matter.  —  Transfu¬ 
sion  of  Spirit.  —  Review,  .  . . 127 


CONVERSATION  XVII. 

BAPTISM  OF  SPIRIT. 

TEMPERANCE, 

The  Ministry  of  John  Baptist  from  the  Sacred  Text.  —  Idea  and  Emblem 
of  Purification.  —  Spiritual  and  Physical  Purification.  —  Mission  of 

C  * 


XXVI 


CONTENTS 


Temperance.  —  Repentance.  —  Spiritual  Life.  —  Righteousness.  — 
Temperance.  —  Justice.  —  Confession  of  Sin.  —  Pharisees  and  Saddu- 
cees.  ---  Retribution, .  ...  139 


CONVERSATION  XVIII. 

SPIRITUAL  VISION. 

BLESSEDNESS. 

The  Baptism  of  Jesus,  from  the  Sacred  Text.  —  Emblem  of  Inno¬ 
cence. —  Emblem  of  Humility.  —  Spiritual  Insight.  —  Voice  of  Con¬ 
science.  —  Ideal  Types.  —  Idea  of  Angels.  —  Angelic  Vision.  —  Origi¬ 
nal  Holiness.  —  Emblem  of  Repentance, . 149 


CONVERSATION  XIX. 

SPIRITUAL  SUPREMACY. 

SELF-SUBORDINATION. 

Review.  —  Temptation  of  Jesus,  from  the  Sacred  Text.  —  Personality  of 
Evil.  —  Origin  of  Evil.  —  Hereditary  Evil.  —  Appetites.  —  Self-Sacri¬ 
fice. —  Passions,  . . 157 


CONVERSATION  XX. 

SPIRITUAL  SUPREMACY. 

SELF-CONTROL. 

Temptation  of  Jesus,  from  the  Sacred  Text.  —  Idea  of  Temptation. — 
Vain  Glory.  —  Passions. — Self-Subordination.  —  Emblem  of  Appetite 
and  Passion.  —  Spiritual  Support.  —  Worldly  Ambition.  —  Spiritual 
Integrity. —  Aspiration  for  the  Perfect,  ......  166 


CONVERSATION  XXI. 

SPIRITUAL  REVERENCE. 

HUMILITY. 

John’s  Testimony  to  Jesus,  from  the  Sacred  Text.  —  Sentiment  of 
Reverence.  —  Forerunners.  —  Idea  and  Emblem  of  Retribution.  — 
Recognition  of  Jesus, . 174 


CONTENTS. 


XXV11 


CONVERSATION  XXII. 

CONCILIATION  OF  SPIRIT. 

SELF-SACRIFICE. 

John’s  Testimony  to  Jesus,  from  the  Sacred  Text.  —  Emblem  of  Love 
and  Innocence.  —  Spirit  typified  in  Nature.  —  Idea  and  Emblem  of  Self- 
Sacrifice.  —  Purification  by  Self-Sacrifice.  —  Excellence.  —  John’s 
Mission. — Spiritual  Experience.  —  Idea  of  Absolute  and  Derivative 
Being.  —  Test  of  Opinions.  —  Synopsis  of  the  preceding  Conversations,  178 


APPENDIX, 


187 


INTRODUCTION. 


THE  DOCTRINE  AND  DISCIPLINE  OF  HUMAN  CULTURE. 


Man  is  the  noblest  of  the  Creator’s  works. 

Idea  of  Man. 

He  is  the  most  richly  gifted  of  all  his 
creatures.  His  sphere  of  action  is  the  broadest ;  his 
influence  the  widest ;  and  to  him  is  given  Nature  and 
Life  for  his  heritage  and  his  possession.  He  holds 
dominion  over  the  Outward.  He  is  the  rightful  Sove- 
reign  of  the  Earth,  fitted  to  subdue  all  things  to  him¬ 
self,  and  to  know  of  no  superior,  save  God.  And  yet 
he  enters  upon  the  scene  of  his  labors,  a  feeble  and 
wailing  Babe,  at  first  unconscious  of  the  place  as¬ 
signed  him,  and  needs  years  of  tutelage  and  discipline 
to  fit  him  for  the  high  and  austere  duties  that  await 
him. 


Idea  of  Edu¬ 
cation. 


of  arts, 
man  the 


The  Art,  which  fits  such  a  being  to  fulfil 
his  high  destiny,  is  the  first  and  noblest 
Human  Culture  is  the  art  of  revealing  to  a 
true  Idea  of  his  Being  —  his  endowments  — 


XXX 


INTRODUCTION. 


his  possessions  —  and  of  fitting  him  to  use  these  for 
the  growth,  renewal,  and  perfection  of  his  Spirit.  It 
is  the  art  of  completing  a  man.  It  includes  all  those 
influences,  and  disciplines,  by  which  his  faculties  are 
unfolded  and  perfected.  It  is  that  agency  which 
takes  the  helpless  and  pleading  Infant  from  the  hands 
of  its  Creator  ;  and,  apprehending  its  entire  nature, 
tempts  it  forth  —  now  by  austere,  and  now  by  kindly 
influences  and  disciplines —  and  thus  moulds  it  at  last 
into  the  Image  of  a  Perfect  Man  ;  armed  at  all  points, 
to  use  the  Body,  Nature,  and  Life,  for  its  growth  and 
renewal,  and  to  hold  dominion  over  the  fluctuating 
things  of  the  Outward.  It  seeks  to  realize  in  the  Soul 
the  Image  of  the  Creator.  —  Its  end  is  a  perfect  man. 
Its  aim,  through  every  stage  of  influence  and  disci¬ 
pline,  is  self-renewal.  The  body,  nature,  and  life  are 
its  instruments  and  materials.  Jesus  is  its  worthiest 
Ideal.  Christianity  its  purest  Organ.  The  Gospels 
its  fullest  Text-Book.  Genius  its  Inspiration.  Holi¬ 
ness  its  Law.  Temperance  its  Discipline.  Immor¬ 
tality  its  Reward. 


.  ,  This  divine  Art,  including  all  others,  or 

idea!  subordinating  them  to  its  Idea,  was  never 

apprehended,  in  all  its  breadth  and  depth  of  signifi¬ 
cance,  till  the  era  of  Jesus  of  Nazareth.  He  it  was 
that  first  revealed  it.  Over  his  Divine  Intellect  first 


INTRODUCTION. 


XXXI 


flitted  the  Idea  of  man’s  endowments  and  destiny. 
He  set  no  limits  to  the  growth  of  our  nature.  “  Be 
Ye  Perfect  even  as  my  Father  in  Heaven  is  Perfect,” 
was  the  high  aim  which  he  placed  before  his  disciples  ; 
and  in  this  he  was  true  to  our  nature,  for  the  senti¬ 
ment  lives  in  every  faculty  and  function  of  our  being. 
It  is  the  ever-sounding  Trump  of  Duty,  urging  us  to 
the  perpetual  work  of  self-renewal.  It  is  the  deep 
instinct  of  the  spirit.  And  his  Life  gives  us  the  prom¬ 
ise  of  its  realization.  In  his  attributes  and  endow¬ 
ments  he  is  a  Type  of  our  common  nature.  His 
achievements  are  a  glimpse  of  the  Apotheosis  of 
Humanity.  They  are  a  glorious  unfolding  of  the 
Godlike  in  man.  They  disclose  the  Idea  of  Spirit. 
And  if  he  was  not,  in  himself,  the  complete  fulfilment 
of  Spirit,  he  apprehended  its  law,  and  set  forth  its 
conditions.  He  bequeathed  to  us  the  phenomena  of 
its  manifestation  ;  for  in  the  Gospels  we  have  the  his¬ 
tory  of  Spirit  accomplishing  its  mission  on  the  earth. 
We  behold  the  Incarnate  One,  dealing  with  flesh 
and  blood  —  tempted,  and  suffering  —  yet  baffling 
and  overcoming  the  ministries  of  Evil  and  of  Pain. 

idea  and  Type  Still  this  Idea,  so  clearly  announced, 
misapprehended.  an(j  fu]jy  demonstrated  in  the  being 

and  life  of  Jesus,  has  made  but  little  advance  in 
the  minds  of  men.  Men  have  not  subdued  it  to 


XXX11 


INTRODUCTION. 


themselves.  It  has  not  become  the  ground  and 
law  of  human  consciousness.  They  have  not  mar¬ 
ried  their  nature  to  it  by  a  living  Faith.  Nearly  two 
millenniums  have  elapsed  since  its  announcement, 
and  yet,  so  slow  of  apprehension  have  been  the  suc¬ 
cessors  of  this  Divine  Genius,  that  even  at  this  day, 
the  deep  and  universal  significance  of  his  Idea  has 
not  been  fully  taken  in.  It  has  been  restricted  to 
himself  alone. /'He  stands  in  the  minds  of  this  gene¬ 
ration,  as  a  Phenomenon,  which  God,  in  the  inscruta¬ 
ble  designs  of  his  Providence,  saw  fit  to  present, 
to  the  gaze  and  wonder  of  mankind,  yet  as  a  being 
of  unsettled  rank  in  the  universe,  whom  men  may 
venture  to  imitate,  but  dare  not  approach.  In  him, 
the  Human  Nature  is  feebly  apprehended,  while 
the  Divine  is  lifted  out  of  sight,  and  lost  in  the 
ineffable  light  of  the  Godhead.  Men  do  not  deem 
him  as  the  harmonious  unfolding  of  Spirit  into  the 
Image  of  a  Perfect  Man —  as  a  worthy  Symbol  of  the 
Divinity,  wherein  Human  Nature  is  revealed  in  its 
Fulness.  Yet,  as  if  by  an  inward  and  irresistible 
Instinct,  all  men  have  been  drawn  to  him  ;  and,  while 
diverse  in  their  opinions;  explaining  his  Idea  in  dif¬ 
ferent  types,  they  have  given  him  the  full  and  unre¬ 
served  homage  of  their  hearts.  They  have  gathered 
around  the  altars,  inscribed  with  his  perfections,  and, 
through  his  name,  delighted  to  address  the  God  and 


INTRODUCTION. 


XXX111 


Father  of  Spirits.  Disowning  him  in  their  minds, 
unable  to  grasp  his  Idea,  they  have  deified  him 
in  their  hearts.  They  have  worshipped  the  Holiness 
which  they  could  not  define. 


Era  of  its 
Revival. 


It  is  the  mission  of  this  Age,  to  revive  his 
Idea,  give  it  currency,  and  reinstate  it  in 


the  faith  of  men.  By  its  quickening  agency,  it  is  to 
fructify  our  common  nature,  and  reproduce  its  like. 
It  is  to  unfold  our  being  into  the  same  divine  like¬ 
ness.  It  is  to  reproduce  Perfect  Men.  The  faded 

. .  *■ 

Image  of  Humanity  is  to  be  restored,  and  man  reap¬ 
pear  in  his  original  brightness.  It  is  to  mould  anew 
our  Institutions,  our  Manners,  our  Men.  It  is  to 
restore  Nature  to  its  rightful  use  ;  purify  Life  ;  hallow 
the  functions  of  the  Human  Body,  and  regenerate 
Philosophy,  Literature,  Art,  Society.  The  Divine 
Idea  of  a  Man  is  to  be  formed  in  the  common  con¬ 
sciousness  of  this  age,  and  genius  mould  all  its  pro¬ 
ducts  in  accordance  with  it. 


Means  of  its 
Revival. 


The  means  for  reinstating;  this  Idea  in  the 


common  mind,  in  order  to  conduce  to 
these  results,  are  many.  Yet  all  are  simple.  And 
the  most  direct  and  effectual  are  by  apprehending  the 
Genius  of  this  Divine  Man,  from  the  study  of  those 
Records  wherein  his  career  is  delineated  with  so  much 


VOL.  I. 


D 


XXXIV 


INTRODUCTION. 

fidelity,  simplicity,  and  truth.  Therein  have  we  a 
manifestation  of  Spirit,  while  undergoing  the  temp¬ 
tations  of  this  corporeal  life  ;  yet  faithful  to  the  laws  of 
its  renovation  and  its  end.  The  Divine  Idea  of  Hu¬ 
manity  gleams  forth  through  every  circumstance  of 
his  terrestrial  career.  The  fearful  agencies  of  the 
Spirit  assert  their  power.  In  him  Nature  and  Life  are 
subordinated  to  the  spiritual  force.  The  Son  of  God 
appears  on  Earth,  enrobed  in  Flesh,  and  looks  forth 
serenely  upon  Man.  We  feel  the  significance  of  the 
Incarnation;  the  grandeur  of  our  nature.  We  asso¬ 
ciate  Jesus  with  our  holiest  aspirations,  our  deepest 
affections ;  and  thus  does  he  become  a  fit  Mediator 
between  the  last  age  and  the  new  era,  of  which  he 
was  the  herald  and  the  pledge.  He  is  to  us  the 
Prophet  of  two  millenniums.  He  is  the  brightest 
Symbol  of  a  Man  that  history  affords,  and  points  us  to 
yet  fuller  manifestations  of  the  Godhead. 


Ideal  of  a 
Teacher. 


And  the  Gospels  are  not  only  a  fit  Text- 
Book  for  the  study  of  Spirit,  in  its  cor¬ 
poreal  relations,  but  they  are  a  specimen  also  of  the 
true  method  of  imparting  instruction.  They  give  us 
the  practice  of  Jesus  himself.  They  unfold  the 
means  of  addressing  human  nature.  Jesus  was  a 
Teacher ;  he  sought  to  renovate  Humanity.  His 
method  commends  itself  to  us.  It  is  a  beautiful 


INTRODUC  TION< 


XXXY 


exhibition  of  his  Genius,  bearing  the  stamp  of  natu¬ 
ralness,  force,  and  directness.  It  is  popular.  Instead 
of  seeking  formal  and  austere  means,  he  rested  his 
influence  chiefly  on  the  living  word,  rising  spontane¬ 
ously  in  the  soul,  and  clothing  itself  at  once,  in  the 
simplest,  yet  most  commanding  forms.  He  was  a 
finished  extemporaneous  speaker.  His  manner  and 
style  are  models.  In  these,  his  Ideas  became  like  the 
beautiful,  yet  majestic  Nature,  whose  images  he  wove 
so  skilfully  into  his  diction.  He  was  an  Artist  of 
the  highest  order.  More  perfect  specimens  of  ad¬ 
dress  do  not  elsewhere  exist.  View  him  in  his 
conversation  with  his  disciples.  Hear  him  in  his 
simple  colloquies  with  the  people.  Listen  to  him 
when  seated  at  the  well-side  discoursing  with  the 
Samaritan  woman,  on  the  Idea  of  Worship  ;  and  at 

tm 

night  with  Nicodemus,  on  Spiritual  Renewal.  From 
facts  and  objects  the  most  familiar,  he  slid  easily  and 
simply  into  the  highest  and  holiest  themes,  and,  in  this 
unimposing  guise,  disclosed  the  great  Doctrines,  and 
stated  the  Divine  Ideas,  that  it  wras  his  mission  to 
bequeath  to  his  race.  Conversation  was  the  form  of 
utterance  that  he  sought.  Of  formal  discourse  but 
one  specimen  is  given,  in  his  Sermon  on  the  Mount; 
yet  in  this  the  inspiration  bursts  all  forms,  and  he  rises 
to  the  highest  efforts  of  genius,  at  its  close. 


XXXVI 


INTRODUCTION. 


Organ  of  This  preference  of  Jesus  for  Conversation, 

Instruction  ,1  r,,  ,  r>  , , 

as  the  fittest  organ  of  utterance,  is  a 
striking  proof  of  his  comprehensive  Idea  of  Educa¬ 
tion.,  He  knew  what  was  in  man,  and  the  means  of  - 
perfecting  his  being.  He  saw  the  superiority  of  this 
exercise  over  others  for  quickening  the  Spirit.  For, 
in  this  all  the  instincts  and  faculties  of  our  being  are 


touched.  They  find  full  and  fair  scope.  It  tempts 
forth  all  the  powers.  Man  faces  his  fellow  man.  He 
holds  a  living  intercourse.  He  feels  the  quickening 
life  and  light.  The  social  affections  are  addressed  ;  and 
these  bring  all  the  faculties  in  train.  Speech  comes 
unbidden.  Nature  lends  her  images.  Imagination 
sends  abroad  her  winged  words.  We  see  thought  as 
it  springs  from  the  soul,  and  in  the  very  process  of 
growth  and  utterance.  Reason  plays  under  the  mel¬ 
low  light  of  fancy.  The  Genius  of  the  Soul  is  waked, 
and  eloquence  sits  on  her  tuneful  lip.  Wisdom  finds 
an  organ  worthy  her  serene,  yet  imposing  products. 
Ideas  stand  in  beauty  and  majesty  before  the  Soul. 


Organ  of 
Genius. 


And  Genius  has  ever  sought  this  organ  of 
utterance.  It  has  given  us  full  testimony 
in  its  favor.  Socrates  —  a  name  that  Christians  can  see 
coupled  with  that  of  their  Divine  Sage  —  descanted  thus 
on  the  profound  themes  in  which  he  delighted.  The 
market-place  ;  the  workshop  ;  the  public  streets  were 


INTRODUCTION. 


XXXV11 


his  favorite  haunts  of  instruction.  And  the  divine 
Plato  has  added  his  testimony,  also,  in  those  enduring 
works,  wherein  he  sought  to  embalm  for  posterity, 
both  the  wisdom  of  his  master  and  the  genius  that 
was  his  own.  Rich  text-books  these  for  the  study  of 
philosophic  genius.  They  rank  next  in  finish  and 
beauty,  to  the  specimens  of  Jesus  as  recorded  by  his 
own  beloved  John. 


Genius  alone 
Renews. 


It  is  by  such  organs  that  Human  Nature  is 
to  be  unfolded  into  the  Idea  of  its  fulness. 
Yet  to  do  this,  teachers  must  be  men  in  possession 
of  their  Idea.  They  must  be  men  of  their  kind  ; 
men  inspired  with  great  and  living  Ideas,  as  was 
Jesus.  Such  alone  are  worthy.  They  alone  can 
pierce  the  customs  and  conventions  that  hide  the  Soul 
from  itself.  They  alone  can  release  it  from  the 
slavery  of  the  corporeal  life,  and  give  it  back  to 
itself.  And  such  are  ever  sent  at  the  call  of  Human¬ 
ity.  Some  God,  instinct  with  the  Idea  that  is  to 
regenerate  his  era,  is  ever  vouchsafed.  As  a  flaming 
Herald  he  appears  in  his  time,  and  sends  abroad  the 
Idea  which  it  is  the  mission  of  the  age  to  organize 
in  institutions,  and  quicken  into  manners.  Such 
mould  the  Genius  of  the  time.  They  revive  in  Hu¬ 
manity  the  lost  idea  of  its  destiny,  and  reveal  its 
fearful  endowments.  They  vindicate  the  divinity  of 


XXXV111 


INTRODUCTION. 


man’s  nature,  and  foreshadow  on  the  coming  Time  the 
conquests  that  await  it.  An  Age  preexists  in  them  ; 
and  History  is  but  the  manifestation  and  issue  of  their 
Wisdom  and  Will.  They  are  the  Prophets  of  the 
Future. 


„  .  .  At  this  day,  men  need  some  revelation  of 

apprehended.  (}eniUSj  to  arouse  them  to  a  sense  of  their 

nature  ;  for  the  Divine  Idea  of  a  Man  seems  to  have 
died  out  of  our  consciousness.  Encumbered  by  the 
gluts  of  the  appetites,  sunk  in  the  corporeal  senses, 
men  know  not  the  divine  life  that  stirs  within 
them,  yet  hidden  and  enchained.  They  revere  not 
their  own  nature.  And  when  the  phenomenon  of 
Genius  appears,  they  marvel  at  its  advent.  They 
cannot  own  it.  Laden  with  the  gifts  of  the  Divinity 
it  touches  their  orb.  At  intervals  of  a  century  it 
appears.  Some  Nature,  struggling  with  vicissitude, 
tempts  forth  the  Idea  of  Spirit  from  within,  and 
unlooses  the  Promethean  God  to  roam  free  over 
the  earth.  He  possesses  his  Idea  and  brings  it  as 
a  blessed  gift  to  his  race.  With  awe-struck  vis¬ 
age,  the  tribes  of  semi-unfolded  beings  survey  it 
from  below,  deeming  it  a  partial  or  preternatural  gift 
of  the  Divinity,  into  whose  life  and  being  they  are 
forbidden,  by  a  decree  of  the  Eternal,  from  entering; 
whose  law  they  must  obey,  yet  cannot  apprehend. 


INTRODUCTION. 


XXXIX 


They  dream  not,  that  this  phenomenon  is  but  the 
complement  of  their  common  nature  ;  and  that  in  this 
admiration  and  obedience,  which  they  proffer,  is  both 
the  promise  and  the  pledge  of  the  same  powers  in 
themselves  ;  that  this  is  but  their  fellow-creature  in 
the  flesh.  And  thus  the  mystery  remains  sealed,  till 
at  last  it  is  revealed,  that  this  is  but  the  unfold- 
ing  of  human  nature  in  its  fulness  ;  working  free  of 
every  incumbrance,  by  possessing  itself. 


Idea  of 
Genius. 


(  For  Genius  is  but  the  free  and  harmoni¬ 
ous  play  of  all  the  faculties  of  a  human 
being.  It  is  a.  Man  possessing  his  Idea  and  working 
with  it.  It  is  the  Whole  Man- — the  central  Will  — 
working  worthily,  subordinating  all  else  to  itself;  and 
reaching  its  end  by  the  simplest  and  readiest  means. 
It  is  human  nature  rising  superior  to  things  and  events, 
and  transfiguring  these  into  the  image  of  its  own  Spir¬ 
itual  Ideal.  It  is  the  Spirit  working  in  its  own  way, 
through  its  own  organs  and  instruments,  and  on  its 
own  materials.  It  is  the  Inspiration  of  all  the  facul¬ 
ties  of  a  Man  by  a  life  conformed  to  his  Idea.  It  is 
not  indebted  to  others  for  its  manifestation.  It  draws 
its  life  from  within.  If  is  self-subsistent.  It  feeds  on 
Holiness  ;  lives  in  the  open  vision  of  Truth ;  enrobes 
itself  in  the  light  of  Beauty ;  and  bathes  its  powers 
in  the  fount  of  Temperance.  It  aspires  after  the 


xl 


INTRODUCTION. 


Perfect.  It  loves  Freedom.  It  dwells  in  Unity.  All 
men  have  it,  yet  it  does  not  appear  in  all  men.  It  is 
obscured  by  ignorance  ;  quenched  by  evil ;  discipline 
does  not  reach  it ;  nor  opportunity  cherish  it.  Yet 
there  it  is  —  an  original,  indestructible  element  of 
every  spirit ;  and  sooner  or  later,  in  this  corporeal, 
or  in  the  spiritual  era  —  at  some  period  of  the  Soul’s 
developement  —  it  shall  be  tempted  forth,  and  assert 
its  claims  in  the  life  of  the  Spirit.  It  is  the  province 
of  education  to  wake  it,  and  discipline  it  into  the 
perfection  which  is  its  end,  and  for  which  it  ever 
thirsts.  Yet  Genius  alone  can  wake  it.  Genius 
alone  inspire  it.  It  comes  not  at  the  incantation  of 
mere  talent.  It  respects  itself.  It  is  strange  to  all 
save  its  kind.  It  shrinks  from  vulgar  gaze,  and  lives 
in  its  own  world.  None  but  the  eye  of  Genius  can 
discern  it,  and  it  obeys  the  call  of  none  else. 


T.T  „  Yet  among  us  Genius  is  at  its  wane. 

Wane  of  ° 

Human  Nature  appears  shorn  of  her 
beams.  We  estimate  man  too  low  to  hope  for 
bright  manifestations.  And  our  views  create  the 
imperfection  that  mocks  us.  We  have  neither 
great  men,  nor  good  institutions.  Genius  visits  us 
but  seldom.  The  results  of  our  culture  are  slen¬ 
der.  Thirsting  for  life  and  light,  Genius  is  blessed 
with  neither.  It  cannot  free  itself  from  the  in- 


INTRODUCTION. 


xli 


cumbrance  that  it  inherits.  The  Idea  of  a  Man 
does  not  shine  upon  it  from  any  external  Image. 
Such  Corporeal  Types  it  seeks  in  vain.  It  cries  for 
instruction,  and  none  satisfies  its  wants.  There  is 
little  genius  in  our  schoolrooms.  Those  who  enter 
yearly  upon  the  stage  of  life,  bearing  the  impress  of 
our  choicest  culture,  and  most  watchful  discipline, 
are  often  unworthy  specimens  of  our  nature.  Holi¬ 
ness  attends  not  their  steps.  Genius  adorns  not  their 
brow.  Many  a  parent  among  us  —  having  lavished 
upon  his  child  his  best  affections,  and  spared  no 
pains  which  money  and  solicitude  could  supply,  to 
command  the  best  influences  within  his  reach  —  sees 
him  return,  destitute  of  that  high  principle,  and  those 
simple  aims,  that  alone  ennoble  human  nature,  and 
satisfy  the  parental  heart.  Or,  should  the  child  re¬ 
turn  with  his  young  simplicity  and  truth,  yet  how 
unarmed  is  his  intellect  with  the  quiver  of  genius,  to 
achieve  a  worthy  name,  and  bless  his  race.  The 
Soul  is  spilt  out  in  lust  ;  buried  in  appetite ;  or 
wasted  in  vulgar  toils  ;  and  retreats,  at  last,  ignobly 
from  the  scene  of  life’s  temptations ;  despoiled  of  its 
innocence ;  bereft  of  its  hopes,  and  sets  in  the  dark 
night  of  disquietude,  lost  to  the  race. 


Cause  of 
Declension. 


Yet  not  all  depravity  nor  ignorance  is  to 
be  laid  at  the  door  of  our  Institutions. 


>  * 


xlii  introduction. 

The  evil  has  two  faces.  It  is  deeper  in  its  origin. 

It  springs  from  our  low  estimate  of  human  nature, 
and  consequent  want  of  reverence  and  regard  foi  it. 

It  is  to  be  divided  between  parents  and  institutions. 
The  young  but  too  often  enter  our  institutions  of  learn¬ 
ing,  despoiled  of  their  virtue,  and  are  of  course  dis¬ 
abled  from  running  an  honorable  intellectual  career. 
Our  systems  of  nursery  discipline  are  built  on  shallow 
or  false  principles  ;  the  young  repeat  the  vices  and 
reproduce  the  opinions  of  parents  ;  and  parents  have 
little  cause  to  complain.  They  cannot  expect  fruits 
of  institutions,  for  which  they  have  taken  so  little 
pains  to  sow  the  seeds.  They  reap  as  they  sow. 
Aiming  at  little  they  attain  but  little.  They  cast  their 
own  horoscope,  and  determine  by  their  aim  the  fate 
of  the  coming  generation.  They  are  the  organized 
Opportunity  of  their  era. 

To  work  worthily,  man  must  aspire 

Faith  of  .  ■ 

Genius-  worthily.  His  theory  of  human  attain¬ 

ment  must  be  lofty.  It  must  ever  be  lifting  him 
above  the  low  plain  of  custom  and  convention,  in 
which  the  senses  confine  him,  into  the  high  mount  of 
vision,  and  of  renovating  ideas.  To  a  divine  nature, 
the  sun  ever  rises  over  the  mountains  of  hope,  and 
brings  promises  on  its  wings;  nor  does  he  linger 
around  the  dark  and  depressing  valley  of  distrust  and 


INTRODUCTION. 


xliii 

of  fear.  The  magnificent  bow  of  promise  ever  gilds 
his  purpose,  and  he  pursues  his  way  steadily,  and  in 
faith  to  the  end.  For  Faith  is  the  soul  of  all  improve¬ 
ment.  It  is  the  Will  of  an  Idea.  It  is  an  Idea  seek- 
ing  to  embody  and  reproduce  itself.  It  is  the  All- 
Proceeding  Word  going  forth,  as  in  the  beginning  of 
things,  to  incarnate  itself,  and  become  flesh  and  blood 
to  the  senses.  Without  this  faith  an  Idea  works  no 
good.  It  is  this  which  animates  and  quickens  it  into 
life.  And  this  must  come  from  living'  men. 


Genius  alone  And  such  Faith  is  the  possession  of  all 
inspires.  who  apprehend  Ideas.  Such  faith  had 

Jesus,  and  this  it  was  that  empowered  him  to  do  the 
mighty  works  of  which  we  read.  It  was  this  which 
inspired  his  genius.  And  Genius  alone  can  inspire 
others.  To  nurse  the  young  spirit  as  it  puts  forth  its 
pinions  in  the  fair  and  hopeful  morning  of  life,  it 
must  be  placed  under  the  kindly  and  sympathising 
agency  of  Genius  —  heaven-inspired  and  hallowed  — 
or  there  is  no  certainty  that  its  aspirations  will  not 
die  away  in  the  routine  of  formal  tuition,  or  spend 
themselves  in  the  animal  propensities  that  coexist 

r  r  ..  - 


with  it.  Teachers  must  be  men  of  genius.  \  They 
must  be  men  inspired.  The  Divine  Idea  of  a  Man 
must  have  been  unfolded  from  their  being,  and  be  a 
living  presence.  Philosophers,  and  Sages,  and  Seers, 


xliv 


INTRODUCTION. 


—  the  only  real  men  —  must  come  as  of  old,  to  the 
holy  vocation  of  unfolding  human  nature.  Socrates, 
and  Plato,  and  the  Diviner  Jesus,  must  be  raised  up 
to  us,  to  breathe  their  wisdom  and  will  into  the 
genius  of  our  era,  to  recast  our  institutions,  remould 
our  manners,  and  regenerate  our  men.  Philosophy 
and  Religion,  descending  from  the  regions  of  cloudy 
speculation,  must  thus  become  denizens  of  our  com¬ 
mon  earth,  known  among  us  as  friends,  and  uttering 
their  saving  truths  through  the  mouths  of  our  little 
ones.  Thus  shall  our  being  be  unfolded.  Thus  the 
Idea  of  a  man  be  reinstated  in  our  consciousness. 
Thus  Jesus  be  honored  among  us.  And  thus  shall 
Man  grow  up,  as  the  tree  of  the  primeval  woods, 
luxuriant,  vigorous  —  armed  at  all  points,  to  brave  the 
winds  and  the  storms  of  the  finite  and  the  mutable 
- —  bearing  his  Fruit  in  due  season. 


Idea  of  In¬ 
spiration. 


To  fulfil  its  end,  Instruction  must  be  an 
Inspiration.  The  true  Teacher,  like 
Jesus,  must  inspire  in  order  to  unfold.  He  must 
know  that  instruction  is  something  more  than  mere 
impression  on  the  understanding.  He  must  feel 
it  to  be  a  kindling  influence ;  that,  in  himself  alone, 
is  the  quickening,  informing  energy  ;  that  the  life  and 
growth  of  his  charge  preexist  in  him.  He  is  to 
hallow  and  refine  as  he  tempts  forth  the  soul.  He  is 


INTRODUCTION. 


xlv 


to  inform  the  understanding,  by  chastening  the  appe¬ 
tites,  allaying  the  passions,  softening  the  affections, 
vivifying  the  imagination,  illuminating  the  reason, 
giving  pliancy  and  force  to  the  will ;  for  a  true  un¬ 
derstanding  is  the  issue  of  these  powers,  working 
freely  and  in  harmony  with  the  Genius  of  the  soul, 
conformed  to  the  law  of  Duty.  He  is  to  put  all  the 
springs  of  Being  in  motion.  And  to  do  this,  he 
must  be  the  personation  and  exampler  of  what 
he  would  unfold  in  his  charge.  Wisdom,  Truth, 
Holiness,  must  have  preexistence  in  him,  or  they  will 
not  appear  in  his  pupils.  These  influence  alone  in  the 
concrete.  They  must  be  made  flesh  and  blood  in  him, 
to  reappear  to  the  senses,  and  reproduce  their  like.  — 
And  thus  shall  his  Genius  subordinate  all  to  its  own 
force.  Thus  shall  all  be  constrained  to  yield  to  its 
influence  ;  and  this  too,  without  violating  any  Law, 
spiritual,  intellectual,  corporeal  —  but  in  obedience 
to  the  highest  Agency,  co-working  with  God.  Under 
the  melting  force  of  his  Genius,  thus  employed,  Mind 
shall  become  fluid,  and  he  shall  mould  it  into  Types 
of  Heavenly  Beauty.  His  agency  is  that  of  mind 
leaping  to  meet  mind  ;  not  of  force  acting  on  op¬ 
posing  force.  The  Soul  is  touched  by  the  live  coal 
of  his  lips.  A  kindling  influence  goes  forth  to  in¬ 
spire  ;  making  the  mind  think  ;  the  heart  feel ;  the 
pulse  throb  with  his  own.  Ho  arouses  every  faculty. 

VOL.  I.  E 


xivi 


INTRODUCTION. 


He  awakens  the  Godlike.  He  images  the  fair  and 
full  features  of  a  Man.  And  thus  doth  he  drive  at  will 
the  drowsy  Brute,  that  the  Eternal  hath  yoked  to 
the  chariot  of  Life,  to  urge  man  across  the  Finite ! 


Hallowed 

Genius, 


To  work  worthily  in  the  ministry  of  In¬ 
struction,  requires  not  only  the  highest 
Gifts,  but  that  these  should  be  refined  by  Holiness. 
This  is  the  condition  of  spiritual  and  intellectual 
clearness.  This  alone  unfolds  Genius,  and  puts  Na¬ 
ture  and  Life  to  their  fit  uses.  “  If  any  man  will  know 
of  the  Doctrine,  let  him  do  the  will  of  my  Father,” 
said  Jesus;  and  he,  who  does  not  yield  this  obedience, 
shall  never  shine  forth  in  the  true  and  full  glory  of  his 
nature. 


-  ,.  ,  Yet  this  truth  seems  to  have  been  lost 

Quenching  ot 

sight  of  in  our  measures  of  Human 
Culture.  We  incumber  the  body  by  the  gluts  of  the 
appetites  ;  dim  the  senses  by  self-indulgence  ;  abuse 
nature  and  life  in  all  manner  of  ways,  and  yet  dream 
of  unfolding  Genius  amidst  all  these  diverse  agen¬ 
cies  and  influences.  We  train  Children  amidst  all 
these  evils.  We  surround  them  by  temptations, 
which  stagger  their  feeble  virtue,  and  they  fall  too 
easily  into  the  snare  which  we  have  spread.  Con¬ 
cupiscence  defiles  their  functions ;  blunts  the  edge 


INTRODUCTION. 


xlvii 


of  their  faculties ;  obstructs  the  passages  of  the  soul 
to  the  outward,  and  blocks  it  up.  The  human  body, 
the  soul’s  implement  for  acting  on  Nature,  in  the 
ministry  of  life,  is  thus  depraved  ;  and  the  sou-1  falls 
an  easy  prey  to  the  Tempter.  Self-Indulgence  too 
soon  rings  the  knell  of  the  spiritual  life,  as  the  omen 
of  its  interment  in  the  flesh.  It  wastes  the  corporeal 
functions  ;  mars  the  Divine  Image  in  the  human  form  ; 
estranges  the  affections  ;  paralyzes  the  will ;  clouds 
the  intellect ;  dims  the  fire  of  genius ;  seals  con¬ 
science,  and  corrupts  the  whole  being.  Lusts  en¬ 
trench  themselves  in  the  Soul ;  unclean  spirits  and 
demons  nestle  therein.  Self-subjection,  self-sacrifice, 
self-renewal  are  not  made  its  habitual  exercises,  and 
it  becomes  the  vassal  of  the  Body.  The  Idea  of 
Spirit  dies  out  of  the  Consciousness ;  and  Man  is 
shorn  of  his  glories.  Nature  grows  over  him.  He 
mistakes  Images  for  Ideas,  and  thus  becomes  an  Idol¬ 
ater.  He  deserts  the  Sanctuary  of  the  Indwelling 
Spirit,  and  worships  at  the  throne  of  the  Outward. 

Means  of  Our  plans  °f  influence,  to  be  successful, 
must  become  more  practical.  We  must 
be  more  faithful.  We  must  deal  less  in  abstractions; 
depend  less  on  precepts  and  rules.  We  must  fit  the 
soul  for  duty  by  the  practice  of  duty.  We  must 
watch  and  enforce.  Like  unsleeping  Providence,  we 


xlviii 


INTRODUCTION. 


must  accompany  the  young  into  the  scenes  of  temp¬ 
tation  and  trial,  and  aid  them  in  the  needful  hour. 
Duty  must  sally  forth  an  attending  Presence  into  the 
work-day  world,  and  organize  to  itself  a  living  body. 
It  must  learn  the  art  of  uses.  It  must  incorporate 
itself  with  Nature.  To  its  sentiments  we  must  give  a 
Heart.  Its  Ideas  we  must  arm  with  Hands.  For  it 
ever  longs  to  become  flesh  and  blood.  The  Son  of 
God  delights  to  take  the  Son  of  Man  as  a  co-mate, 
and  to  bring  flesh  and  blood  even  to  the  very  gates  of 
the  Spiritual  Kingdom.  It  would  make  the  word 
Flesh,  that  it  shall  be  seen  and  handled  and  felt. 


Spiritual 

Culture. 


The  Culture,  that  is  alone  worthy  of  Man, 
and  which  unfolds  his  Being  into  the 
Image  of  its  fulness,  casts  its  agencies  over  all  things. 
It  uses  Nature  and  Life  as  means  for  the  Soul’s 
growth  and  renewal.  It  never  deserts  its  charge, 
but  follows  it  into  all  the  relations  of  Duty  ;  at 
the  table  it  seats  itself,  and  fills  the  cup  for  the 
Soul ;  caters  for  it ;  decides  when  it  has  enough ; 
and  heeds  not  the  clamor  of  appetite  and  desire.  It 
lifts  the  body  from  the  drowsy  couch  ;  opens  the  eyes 
upon  the  rising  sun ;  tempts  it  forth  to  breathe  the 
invigorating  air ;  plunges  it  into  the  purifying  bath  ; 
and  thus  whets  all  its  functions  for  the  duties  of  the 
coming  day.  And  when  toil  and  amusement  have 


INTRODUCTION. 


xlix 


brought  weariness  over  it,  and  the  drowsed  senses 
claim  rest  and  renewal,  it  remands  it  to  the  restor¬ 
ing  couch  again,  to  feed  it  on  dreams.  Nor  does  it 
desert  the  Soul  in  seasons  of  labor,  of  amusement, 
of  study.  To  the  place  of  occupation  it  attends  it, 
guides  the  corporeal  members  with  skill  and  faith¬ 
fulness  ;  prompts  the  mind  to  diligence ;  the  heart  to 
gentleness  and  love ;  directs  to  the  virtuous  associate  ; 
the  pure  place  of  recreation  ;  the  innocent  pastime. 
It  protects  the  eye  from  the  foul  image  ;  the  vicious 
act;  the  ear  from  the  vulgar  or  profane  word;  the 
hand  from  theft ;  the  tongue  from  guile  ;  —  urges  to 
cheerfulness  and  purity  ;  to  forbearance  and  meek¬ 
ness;  to  self-subjection  and  self-sacrifice;  order  and 
decorum  ;  and  points,  amid  all  the  relations  of  duty, 
to  the  Law  of  Temperance,  of  Genius,  of  Holiness, 
which  God  hath  established  in  the  depths  of  the 

B  'j  •  , ■  ■  '  v 

Spirit,  and  guarded  by  the  unsleeping  sentinel  of 
Conscience,  from  violation  and  defilement.  It  re¬ 
news  the  Soul  day  by  day. 


Seif-Appre  Man’s  mission  is  to  subdue  Nature;  to 
hold  dominion  over  his  own  Body ;  and 
use  both  these,  and  the  ministries  of  Life,  for  the 
growth,  renewal,  and  perfection  of  his  Being.  As 
did  Jesus,  he  must  overcome  the  World,  by  passing 
through  its  temptations,  and  vanquishing  the  Tempter. 


I 


INTRODUCTION. 


But  before  he  shall  attain  this  mastery  he  must  ap¬ 
prehend  himself.  In  his  Nature  is  wrapt  up  the 
problem  of  all  Power  reduced  to  a  simple  unity.  The 
knowledge  of  his  own  being  includes,  in  its  endless 

t 

circuit,  the  Alphabet  of  all  else.  It  is  a  Universe, 
wherein  all  else  is  imaged.  God  —  Nature  —  are  the 
extremes,  of  which  he  is  the  middle  term,  and  through 
his  Being  flow  these  mighty  Forces,  if,  perchance,  he 
shall  stay  them  as  they  pass  over  his  Consciousness, 
apprehend  their  significance  —  their  use  —  and  then 
conforming  his  being  to  the  one ;  he  shall  again  con¬ 
form  the  other  to  himself. 


Yet,  dimmed  as  is  the  Divine  Image  in 
Man,  it  reflects  not  the  full  and  fair 
Image  of  the  Godhead.  We  seek  it 


Childhood  a 
Type  of  the 
Godhead. 


alone  in  Jesus  in  its  fulness  ;  yet  sigh  to  behold  it 
with  our  corporeal  senses.  And  this  privilege  God 
ever  vouchsafes  to  the  pure  and  undefiled  in  heart;  for 
he  ever  sends  it  upon  the  earth  in  the  form  of  the 
Child.  Herein  have  we  a  Type  of  the  Divinity. 
Herein  is  our  Nature  yet  despoiled  of  none  of  its 
glory.  In  flesh  and  blood  he  reveals  his  Presence 
to  our  senses,  and  pleads  with  us  to  worship  and 
revere. 


Misapprehension 
of  Childhood. 


Yet  few  there  are  who  apprehend  the 
significance  of  the  Divine  Type.  Child- 


INTRODUCTION. 


li 


hood  is  yet  a  problem  that  we  have  scarce  studied. 
It  has  been  and  still  is  a  mystery  to  us.  Its  pure 
and  simple  nature ;  its  faith  and  its  hope,  are  all 
unknown  to  us.  It  stands  friendless  and  alone,  plead¬ 
ing  in  vain  for  sympathy  and  aid.  And,  though 
wronged  and  slighted,  it  still  retains  its  trustingness  , 
still  does  it  clino;  to  the  Adult  for  renovation  and 
light.  — But  thus  shall  it  not  be  always.  It  shall  be 
apprehended.  It  shall  not  be  a  mystery  and  made 
to  offend.  “  Light  is  springing  up,  and  the  day¬ 
spring  from  on  high  is  again  visiting  us.”  And, 
as  in  times  sacred  to  our  associations,  the  Star  led 
the  Wise  Men  to  the  Infant  Jesus,  to  present  their 
reverent  gifts,  and  was,  at  once,  both  the  herald  and 
the  pledge  of  the  advent  of  the  Son  of  God  on  the 
earth ;  even  so  is  the  hour  approaching,  and  it  lin¬ 
gers  not  on  its  errand,  when  the  Wise  and  the 
Gifted,  shall  again  surround  the  cradles  of  the  New 
Born  Babe,  and  there  proffer,  as  did  the  Magi, 
their  gifts  of  reverence  and  of  love  to  the  Holiness 
that  hath  visited  the  earth,  and  shines  forth  with  a 
celestial  glory  around  their  heads ;  —  and  these,  pon¬ 
dering  well,  as  did  Mary,  the  Divine  Significance, 
shall  steal  from  it  the  Art  —  so  long  lost  in  our  Con¬ 
sciousness —  of  unfolding  its  powers  into  the  fulness 
of  the  God. 


lii 


INTRODUCTION. 


Renovation  of 
Nature. 


And  thus  Man,  repossessing  his  Idea,  shall 
conform  Nature  to  himself.  Institutions 


shall  bear  the  fruits  of  his  regenerate  being.  They 
shall  flourish  in  vigor  and  beauty.  They  shall  cir¬ 
culate  his  Genius  through  Nature  and  Life,  and 
repeat  the  story  of  his  renewal. 


Say  not  that  this  Era  is  distant.  Verily, 
it  is  near.  Even  at  this  moment,  the 


Human 

Renewal. 


heralds  of  the  time  are  announcing  its  approach. 
Omens  of  Good  hover  over  us.  A  deeper  and  ho¬ 
lier  Faith  is  quickening  the  Genius  of  our  Time. 
Humanity  awaits  the  hour  of  its  renewal.  The  reno¬ 
vating  Fiat  has  gone  forth,  to  revive  our  Institutions, 
and  remould  our  Men.  Faith  is  lifting  her  voice, 
and,  like  Jesus  near  the  Tomb  of  Lazarus,  is  uttering 
the  living  words,  “  I  am  the  Resurrection  and  the 
Life,  and  he  that  Believeth,  though  dead  in  doubts 
and  sins,  shall  be  reassured  of  his  Immortality,  and 
shall  flourish  in  unfading  Youth!  I  will  mould  Na¬ 
ture  and  Man  according  to  my  Will.  I  will  trans¬ 
figure  all  things  into  the  Image  of  my  Ideal.”  —  And 
by  such  Faith,  and  such  Vision,  shall  Education 
work  its  mission  on  the  Earth.  Apprehending  the 
Divine  Significance  of  Jesus  —  yet  filled  with  the 
assurance  of  coming  Messiahs  to  meet  the  growing 
nature  of  Man  —  shall  inspired  Genius  go  forth  to 


INTRODUCTION. 


liii 


renovate  his  Era ;  casting  out  the  unclean  spirits  and 
the  demons  that  yet  afflict  the  Soul.  And  then  shall 
Humanity,  leaving  her  infirmities,  her  wrongs,  her 
sufferings,  and  her  sins,  in  the  corrupting  grave,  re¬ 
appear  in  the  consciousness  of  Physical  Purity ; 
Inspired  Genius ;  and  Spotless  Holiness.  Men  shall 
be  one  with  God,  as  was  the  Man  of  Nazareth. 


CONVERSATIONS. 


RECORD 


OF 

CONVERSATIONS  ON  THE  GOSPELS. 


View  of  Mr.  Aleott  and  the  Children  conversing. 


CONVERSATION  I. 

IDEA  OF  SPIRIT. 

EVIDENCE  OF  CONSCIOUSNESS. 

Introduction.  —  Method.  —  Sentiment  of  Spirit. 

I.  Metaphysical  and  Psychological  Facts. 

1.  Testimony  of  External  Senses,  —  Their  Office;  Fruits. 

2.  Testimony  of  Internal  Senses,  —  Their  Office  ;  Intuition  of  Spirit ;  Analy¬ 
sis  of  Functions  and  Offices  ;  Terms. 


Introduction. 


Mr.  Alcott.  We  are  now  going  to  speak 
of  the  Life  of  Christ.  If  any  of  you  are 
interested  to  understand  how  Jesus  came  into  this 
world  ;  and  lived ;  and  acted  ;  and  went  back  to  God  ; 

1 


2 


RECORD  OP  CONVERSATIONS. 


Method. 


and  will  try  to  give  me  your  whole  attention,  and  not 
let  your  minds  wander,  you  may  hold  up  your  hands. 

( Many  did  so.) 

Some  of  you,  most  of  you,  will  sometimes  let  your 
thoughts  wander  ;  but  you  will  all  try,  I  hope,  to  keep 
them  as  steady  as  possible  ;  for  only  by  doing  so,  can 
we  have  interesting  conversations.  The  best  thoughts 
do  not  lie  on  the  surface  of  our  minds.  We  have  to 
dive  under  for  them,  like  pearl  fishers.  This  morning 
I  am  going  to  ask  some  questions,  that  I  may  prove  to 
you,  by  your  own  answers  to  them,  that  you  are  all, 
every  one  of  you,  capable  of  thinking  on  this  subject  ; 
and  of  having  thoughts  come  from  your  minds,  which 
will  interest  all,  —  teaching  yourselves  to  know  your¬ 
selves,  and  teaching  me. 

We  are  going,  all  of  us,  to  study  the  life  of 
Jesus,  the  Christ.  As  often  as  it  is  studied,  it 
is  better  understood,  and  suggests  new  thoughts.  I.  do 
not  know  all  I  am  going  to  say,  for  I  shall  have  new 
thoughts,  that  I  never  had  before.  Still  less  do  you  know 
all  you  are  going  to  say  ;  for  you  have  not  thought  so 
much  of  the  subject  as  I  have.  But  if  we  will  all  think, 
and  all  say  what  we  think,  not  repeating  the  words  and 
thoughts  of  others,  we  shall  teach  each  other. 

Charles.  But  sometimes  several  of  us  will  have  the 
same  thought,  of  ourselves. 

M  r.  Alcott.  Then  you  can  say  so,  and  there  will 
be  no  repetition. 

The  Recorder  then  said,  that  she  was 
going  to  keep  a  record  of  the  conversations, 
not  of  the  same  kind  as  before,  when  she  was  making 
a  picture  of  the  school ;  but,  in  the  first  place,  to  pre¬ 
serve  Mr.  Alcott’s  thoughts,  as  far  as  they  were  express¬ 
ed  ;  and,  in  the  second  place,  to  preserve  their  thoughts, 
when  they  seemed  sincere.  (See  Note  1,  in  the  Ap¬ 
pendix.) 


IDEA  OF  SPIRIT. 


3 


( All  expressed  great  pleasure  in  the  coming  les¬ 
sons, —  were  very  ready  to  promise  attention  ; 
and  seemed  perfectly  to  understand  what  was 
meant  by  sincere  conversation.') 

Mr.  Alcott.  Now,  when  I  ask  a  question,  each  one 
may  think  of  an  answer  to  it,  and  as  soon  as  he  has  one, 
hold  up  his  hand.  I  shall  then  ask  any  one  I  please  to 
speak  ;  perhaps  I  shall  ask  every  one  to  give  an  answer 
to  some  of  my  questions,  so  that  I  may  compare  your 
answers.  Let  no  one  speak  without  I  ask  him,  but  only 
hold  up  his  hand. 

( Jlfter  a  pause,  during  which  there  was  a  pro- 
.  found  silence  of  expectation  on  the  part  of  the 
children  ;) 

Mr.  Alcott  asked  ;  Have  you  a  clear  feel- 

instinct  and  Sen-  p  idea,  of  something,  which  is  not  your 
timent  oi  tepint.  5  a  3  j 

body,  which  you  never  saw,  but  which  is, 
—  which  loves,  which  thinks,  which  feels? 

( Jill  gradually  held  up  their  hands.) 

Now  what  are  your  proofs  ? 

( Many  hands  fell.) 

Those  who  have  proofs  may  answer  in  turn. 

,  .  ,  Lemuel.  I  am  sure  of  it,  but  I  do  not 

Metaphysical  and  1 

Psychological  ktlOW  why. 

Evidence.  .  T  1  i  i 

Alexander.  1  have  heard  you  say  so. 

Mr.  Alcott.  You  haVe  trusted  to  me ?  Well!  that 

is  faith  in  testimony. 

William  C.  I  cannot  prove  it,  but  I  feel  it. 

Mr.  Alcott.  You  and  Lemuel  have  the  evidence  of 
consciousness.  You  cannot  think  otherwise. 

George  K.  I  thought  of  my  mind  as  my  proof. 
Andrew.  I  thought  of  my  conscience  ;  when  I  do 
right  I  feel  that  I  have  one. 

William  B.  I  thought  and  I  felt.  That  is  Spirit. 
Charles.  I  felt  your  question  working  within  me> 
and  that  was  my  proof. 


4 


RECORD  OF  CONVERSATIONS. 


Edward  B.  Conscience  is  my  proof.  I  feel  when  I 
do  right  and  wrong,  and  that  is  my  soul. 

Lucy.  I  have  proof,  but  I  cannot  express  it. 

Emma.  I  knew  before  I  was  asked. 

Mr.  Alcott.  It  is  a  sentiment  with  you  and  Lucy. 
Jo  si  ah.  Self-government. * 

Edward  J.  Conscience. 

(Some  other  answers  were  repetitious .) 


*  The  reader  may  be  struck  with  the  fact  of  a  child  of  six 
years  of  age  giving  self-government,  as  a  proof  of  the  existence 
of  spirit  independent  of  matter. 

This  hoy  undoubtedly  owes  much  to  nature,  but  the  measure 
cannot  easily  be  determined,  because  his  education,  thus  far,  had 
been  admirable.  I  refer  to  the  training  of  the  mind  and  moral 
nature,  and  to  nothing  more  outward ;  for  he  was  not  so 
much  advanced  as  many  others  in  the  mechanical  faculty  of 
reading  and  writing  ;  he  was  backward  in  arithmetic,  and  in 
those  things  in  which  there  is  often  a  very  deceptive  precocity  ; 
and,  in  general,  he  evinced  no  extraordinary  ardor  to  acquire. 
He  had  always  been  exclusively  under  the  instruction  of  his 
mother,  whose  principles  and  methods,  as  far  as  Mr.  Alcott 
has  been  able  to  discover,  Avere  singularly  in  unison  with  his 
own.  His  eye  had  been  educated  by  pictures  ;  his  mind  culti¬ 
vated  by  self-inspection,  and  conscientious  stimulus,  and  his  taste 
for  beauty  met  and  sympathised  with.  His  mother  had  read  to 
him  a  great  deal,  and  taught  him  the  use  of  words  by  conversa¬ 
tion  with  herself,  in  which  he  peculiarly  delighted,  but  which  he 
could  not  enjoy  much,  except  with  the  grown  up  and  the  gentle, 
on  account  of  a  natural  impediment  in  his  speech.  It  is  also 
worthy  of  remark,  that  ihe  only  books,  which  he  had  ever  been 
induced  to  read  by  himself,  were  Gallaudet’s  Books  of  the  Soul, 
in  which,  in  fact,  he  learned  to  read.  He  had,  however,  in  his 
memory  a  good  deal  of  poetry,  learned  by  rote,  and  he  w  as  in  the 
habit  of  dictating,  himself,  a  sort  of  measured,  unrhymed  com¬ 
position  which  he  called  poetry,  the  subject  of  which  was  general¬ 
ly  the  beauty  of  nature,  and  which  always  expressed  religious 
feeling.  Rec. 


5 


IDEA  OF  SPIRIT. 

Mr.  Alcott.  So  you  all  think  there  is  something, 
which  is  not  body. 

But  have  you  seen  it;  who  has  seen  con- 

Testimony  of  .  ,  » 

the  External  Science  . 

Senses‘  ( All  made  the  negative  sign.) 

Then  your  eyes,  it  seems,  did  not  tell  you  of  this 
being,  which  is  not  body. 

{All  shook  their  heads.) 

Nor  your  ears  ? 

George  K.  I  have  heard  my  father  and  mother  talk 
about  conscience  with  my  ears,  and  so  I  believed  it  was.* 

*  This  child  had  been  in  the  school  a  year,  without  often 
speaking.  Evidently  unused  to  having  his  intellect  addressed, 
he  had  only  been  remarkable  for, his  faithfulness,  and  the  ex¬ 
pression  of  sentiment,  that  glowed  in  his  face,  whenever  an  inter¬ 
esting  subject  was  under  discussion.  He  was  always  very  at¬ 
tentive,  yet  when  Mr.  Alcott  asked  him  a  question  that  required 
words  in  answer,  all  his  soul  flew  into  his  face,  but  he  was  dumb  ; 
and  Mr.  Alcott  would  generally  say,  well,  it  is  no  matter,  I  see 
how  you  feel ;  to  which  the  child  would  reply,  with  a  look  of 
gratitude.  It  was  evident  that  his  mind  was  not  idle ;  for  he 
constantly  seemed  full  of  attention,  and  intelligence,  and  he  al¬ 
ways  expressed  himself  by  a  silent  vote,  when  a  question  was  to 
be  answered  by  raising  the  hand.  From  this  day,  in  which  his 
tongue  was  for  the  first  time  loosed,  he  became  one  of  our  most 
ready  speakers,  and  in  some  departments  of  thought  was  always 
remarkably  lucid. 

I  have  been  thus  particular,  because  I  think  that,  in  this  in¬ 
stance,  Mr.  Alcott’s  sagacity  is  strikingly  proved,  and  his  exam¬ 
ple  of  patient  waiting  is  worthy  of  consideration.  If  George’s 
parents  had  felt  the  uneasy  ambition  of  seeing  immediate  effects 
produced  ;  and  thus  lost  their  confidence  in  Mr.  Alcott,  as  many 
others  have  done,  because  he  would  not  force  a  mind,  whose 
progress  was  real  in  its  own  way  ;  he  would  not  have  come  the 
second  year,  but  have  carried  into  another  school  the  flower  of 
the  seed  Mr.  Alcott  had  planted  ;  —  a  thing  which  has  not  un- 
Irequently  been  done,  as  Mr.  Alcott  has  painfully  felt.  Rec. 

1* 


6 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  What  believed  ?  your  ears  ?  or  was  it 
the  conscience  within  you  that  understood  what  your 
father  and  mother  meant  by  conscience  ?  - 

George  K.  Yes,  that  was  the  way.  But  our  ears 
do  a  little  good. 

Mr.  Alcott.  Yes,  the  spirit  uses  the  organs  of 
sense,  though  it  is  something  else  than  these  organs. 
(See  Note  2.) 

Edward  B.  It  only  seems  as  if  our  senses  them¬ 
selves  saw,  and  heard,  and  smelled  ;  but  it  is  the  mind 
which  is  really  doing  those  things  with  the  eyes  and 
ears  for  its  instruments.  (See  Note  8.) 

Mr.  Alcott.  Now  in  all  this,  what  are 

temai  SensesEx'y°ur  senses  a^ter  *  What  is  it,  that  this 
something  within  you  wants,  when  it  uses 
your  eyes,  ears,  and  other  organs  of  sense  ;  what  does 
it  go  out  after  ? 

John  D.  When  we  use  our  tongue,  the  spirit  goes 
after  our  food. 

Lemuel.  When  we  look,  it  wants  something  to  see  ; 
and  when  we  listen,  it  wants  something  to  hear;  and 
when  we  taste,  it  wants  something  to  eat  and  drink. 

Alexander.  When  we  look,  the  spirit  comes  to 
help. 

Welles.  When  we  hear,  the  spirit  is  after  instruc¬ 
tion. 

-  Charles.  The  senses  are  a  kind  of  feelers,  to  show 
forth  what  the  spirit  within  wants.  (See  Note  4.) 

Mr.  Alcott.  When  you  see  an  infant,  you  observe 
that  its  little  body  is  full  of  motion.  It  seems  to  be 
constantly  seeking  after  something.  Do  you  think  the 
spirit  within  it  feels,  and  tries  to  express  its  feelings 
and  wants  through  the  senses  ? 

Charles  assented. 


IDEA  OF  SPIRIT. 


7 


Emma.  The  spirit  goes  out  through  the  senses  after 
outward  things. 

Mr.  Alcott.  After  what  outward  things  ? 

{Emma  did  not  answer .) 

Mb.  Alcott.  Josiah,  what  is  your  answer  r 

Josiah.  My  mind  sees  through  my  eyes. 

Edward  J.  The  spirit  comes  out  to  see  and  hear. 

Hales.  My  mind  sees  with  my  eyes. 

Joseph.  The  senses  are  to  help  keep  the  mind  good 
and  the  body  good.* 

Mr.  Alcott.  Do  they  always  keep  all  good  ? 

Joseph.  When  we  let  them. 

Mr.  Alcott.  What  hinders  them  sometimes  ? 

Joseph.  Anger. 

Mr.  Alcott.  What  lets  them  make  us  good  at 
other  times  ? 

Joseph.  Love.  (See  Note  5.) 

John  D.  When  a  baby  goes  into  his  mind  to  feel, 
he  feels  after  wisdom  and  goodness. 

Mr.  Alcott.  The  infant  goes  inward,  then,  for 
wisdom  and  goodness  ;  and  outward  for  food  for  the 
body,  and  for  knowledge  ? 

Andrew.  When  we  have  done  right,  the  spirit 
comes  out  in  our  eyes  ;  and  when  we  have  done  wrong, 
it  conies  out  and  makes  us  ashamed  to  show  our  face. 
(See  Note  6.) 

William  B.  The  senses  are  made  so  that  your 
spirit,  and  soul,  and  mind,  may  get  knowledge,  and  be 
kept  alive  ;  for  if  you  had  no  senses  you  could  not  be 
very  wise  ;  and  you  need  the  senses  to  communicate  to 
others,  what  you  gain  from  the  use  of  your  senses. 

*  This  child  is  deaf.  His  seat  was  always  close  by  Mr.  Alcott, 
and  he  fixed  his  eyes  always  on  Mr.  Alcott’s  lips,  and  then  would 
follow  his  eye  to  the  speaker  among  the  children.  Sometimes 
Mr.  Alcott  would  tell  him  what  the  children  said.  His  remarks 
are  very  characteristic  throughout.  Rrc. 


8 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  Where  does  life  come  from,  William  ? 

William  B.  From  the  spirit. 

Mr.  Alcott.  Your  answer  implies  that  life  comes 
from  without,  through  the  senses  ;  for  you  speak  of  the 
spirit’s  being  kept  alive  by  them,  as  if  there  was  some¬ 
thing  that  came  from  objects  of  sense  to  keep  it  alive. 

William  B.  Oh,  I  do  not  mean  that  ;  I  mean  that 
one  person,  by  means  of  the  senses,  is  able  to  keep  alive 
the  spirit  of  others. 

Edward  B.  I  think  the  spirit  goes  into 
Senses.°ftlie  the  eyes,  ears,  &c.  after  knowledge.  But  I 
think  the  soul  would  have  some  wisdom, 
even  if  we  had  no  senses  at  all, — were  blind,  deaf,  and 
all.  (See  Note  7.) 

William  B.  I  think  people  who  had  no  senses 
might  be  good,  but  could  not  be  very  wise. 

Mr.  Alcott.  What  is  wisdom  ? 

(A  pause.) 

Does  not  wisdom  stand  for  all  that  the  spirit  gets  from 
itself?  The  senses  gain  knowledge  of  outward  things; 
the  spirit  feels,  judges  of,  disposes,  uses,  this  knowledge, 
and  makes  it  an  instrument,  and  this  is  wisdom,  is  it 
not  ?  Is  not  this  the  distinction  ? 

Edward  B.  A  person  who  has  great  knowledge  has 
greater  means,  sometimes,  of  being  bad  and  unwise. 

Mr.  Alcott.  Do  you  remember  the  two  trees  in 
Paradise  ?  the  tree  of  knowledge  and  the  tree  of  life  — 
of  wisdom  perhaps  ? 

Lucy.  We  ought  to  have  some  senses  to 
Internal  Senses,  tell  us  when  we  do  right,  and  how. 

Lucia.  There  are  senses  in  the  spirit  for 

that  ! 

Mr.  Alcott.  What  other  senses  have  we  but  the 
body’s  senses  ;  what  are  the  names  of  the  spirit’s  senses  ? 


IDEA  OF  SPIRIT. 


9 


George  K.  The  mind  has  senses,  which  it  puts  into 
the  body’s  senses. 

Mr.  Alcott.  Has  the  mind  any  other  senses  than 
those  which  it  puts  into  the  body’s  five  senses  ? 

George  K.  Yes  :  a  sense  of  aood. 

J  u 

Mr.  Alcott.  Has  the  mind  a  sense  about  right  and 
wrong  ? 

Several.  Yes;  conscience. 

Mr.  Alcott.  How  many  of  you  have  this  inward, 
this  spiritual  sense  of  right  and  wrong  ? 

{A pause.)  (See  Note  8.) 

Mr.  Alcott.  Yesterday  one  of  the  boys  behaved 
wrong  and  was  punished.  When  he  came  into  school, 
yesterday  morning,  his  eyes  looked  large  and  bright. 
When  he  comes  into  school  to-day,  his  eyes  are  half 
shut ;  why  is  this  ? 

Several.  Conscience. 

The  Rest.  The  spirit’s  senses. 

Welles.  Shame  is  one  of  the  spirit’s  senses.  (See 
Note  9.) 

Mr.  Alcott.  The  boy  I  have  been  speaking  of  may 
rise  and  show  himself. 

( Several  rose.) 

Well  !  I  thought  of  one  ;  but  conscience,  it  seems,  has 
thought  of  many  more. 

Lucy  and  others  exclaimed.  The  spirit’s  senses. 


Mr.  Alcott.  Such  of  you  then,  as  think 
Spirit."11  °f  there  is  something  within  you  which  is  no 
part  of  your  body,  but  which  moves  your 
body,  acts  in  it,  and  is  better  than  your  body,  and  your 
body  lives  upon  it,  may  hold  up  your  hands. 

( All  held  up  hands.) 

How  many  think  a  good  name  for  this  is 

Analysis  of  :  rl  j 

Spirit.  niiuu, 

( Several  held  up  hands.) 

or  soul,  or  God,  or  intellect,  or  conscience,  or  spirit  ? 


10 


RECORD  OF  CONVERSATIONS. 


( Most  agreed  upon  God  as  the  best  name.  One  said 
Spirit  was  the  best  ;  another  said  God  and  Spirit 
were  the  same.) 

Mr.  Alcott.  I  prefer  the  word  Spirit.  And  soon  we 
shall  begin  to  talk  of  a  particular  Spirit  that  came  into 
the  world  and  took  a  body  ;  and  acted  in  the  world  ; 
and  we  shall  inquire  what  became  of  it  when  it  left  the 
world.  What  Spirit  are  we  going  to  talk  about  ? 

All.  Jesus  Christ. 

Mr.  Alcott.  How  many  of  you  will  always  know 
hereafter  what  I  mean  by  the  word  spirit,  when  I  use  it  ? 
(t dll  held  up  their  hands.) 

Andrew.  I  think  the  word  conscience  would  be  a 
better  word  than  spirit.  (See  Note  10.) 

Mr.  Alcott.  Conscience  is  spirit  acting 
on  duty  ;  Mind  is  spirit  thinking  ;  Heart  is 
spirit  loving ;  Soul  is  spirit  feeling  ;  Sense 
is  spirit  inquiring  into  the  external  world  ;  Body  is  the 
instrument  and  organ  of  spirit.  The  action  of  these  is 
divided  between  consciousness  and  conscience. 


Functions  of 
Spirit. 


CONVERSATION  II. 

-  .  _  c 

TESTIMONY  OF  NATURE  AND  SCRIPTURE  TO  SPIRIT. 

NATURE  AND  SCRIPTURE. 


Idea  of  Spirit. 

II.  Analogical  Evidence. 

1.  Physiological  Facts.  —  Reproduction  and  growth  ;  light  and  shade;  incu- 
bation  and  birth  ;  budding  and  efflorescence  ;  fountain  and  stream. 

2.  Psychological  Facts.  —  Birth  and  death;  renovation  and  decay;  sense  of 
imperfection ;  standard  of  perfection  in  conscience  ;  idea  of  absolute  .and 
derivative  being. 

3.  Historical  Facts.  —  Record  of  spirit,  or  Scripture  ;  General  Preface  to  the 
Gospels  from  the  Sacred  Text;  credibility  of  witnesses ;  authenticity 
of  the  Gospel  Record;  sum  of  results. 


Mr.  Alcott.  What  was  the  conclusion 
Idea  of  Spmt.  tQ  wj1jcj1  we  came,  after  the  conversation 

of  Wednesday  last  ? 

Several.  That  there  was  a  Spirit. 

Mr.  Alcott.  Did  each  of  you  conclude  and  feel  it 
proved  in  your  own  heart ,  that  there  is  a  Spirit  r 
( All  held  up  hands.) 

Mr.  Alcott.  What  do  you  understand  by  an  in¬ 
ward  proof  of  Spirit  ? 

Charles.  What  one  feels,  and  thinks. 


Mr.  Alcott.  Are  there  outward  evidences 
of  Spirit  ? 

Charles.  Actions,  any  actions,  outward 
actions,  an  earthquake,  the  creeping  of  a 
worm. 

George  K.  Moving,  the  creeping  of  a  baby. 
Lemuel.  The  moving  of  a  leaf,  lightning. 


Analogical 

Evidence. 

Physiological 

Facts. 


12 


RECORD  OF  CONVERSATIONS. 


Andrew.  A  waterfall,  a  rose. 

Frank.  Walking. 

Samuel  R.  A  tree. 

Edward  C.  A  star.  ’ 

Susan.  The  sun. 

George  B.  A  steam  engine. 

Mr.  Alcott.  Where  does  the  spirit  work  in  that  r 
George  B.  In  the  men  that  work  it. 

Charles.  No  ;  in  the  steam. 

Edward  J.  In  the  machinery,  and  the  steam,  and 
the  men,  and  all. 

Mr.  Alcott.  You  perceive  then  what  I  mean . by 
outward  evidence  of  spirit  ? 

Charles.  Things,  external  nature. 

Mr.  Alcott.  And  this  will  be  our  subject  in  part 
to-day. 


Mr.  Alcott.  Do  smaller  things  prove 
and ' G*r o w t h° °  greater  things,  or  greater  things  smaller 
things  ?  How  many  do  not  understand  me  ? 

( Several  held  up  their  hands.) 

Does  an  acorn  prove  there  has  been  an  oak,  or  an  oak 
prove  there  has  been  an  acorn  ? 

( Some  said  one  and  some  the  other ,  as  they  did 
also  to  the  next  question.) 

Mr.  Alcott.  Which  was  first  in  time,  an  acorn  or 
an  oak  ? 

George  K.  Sometimes  one  is  first  and  sometimes 
the  other.  In  the  woods,  oaks  grow  up  wild  ;  and  you 
can  plant  acorns  and  have  oaks. 

Samuel  R.  I  think  God  made  oaks  first,  and  all  the 
other  oaks  there  have  ever  been,  came  from  the  acorns 
of  those  first  oaks. 

% 

Mr.  Alcott.  Does  light  prove  darkness, 
°  or  darkness  light  r 

Several.  Each  proves  the  other. 


NATURE  AND  SCRIPTURE. 


13 


Mr.  Alcott.  Can  nothing  prove  something  ? 

All.  No. 

Mr.  Alcott.  But  darkness  is  mere  absence  of  light. 
Is  darkness  any  thing  to  your  spirit  ? 

Several.  No. 

Charles.  I  think  darkness  is  something. 

Mr.  Alcott.  Is  darkness  any  thing  to  your  senses  ? 
Andrew.  No  ;  it  only  seems  so. 

Mr.  Alcott.  What  does  it  seem  to  be  ? 

Andrew.  It  is  the  shadow  of  light. 


Incubation  and 
Birth. 


P0* 

30 


foretel  the 


Mr.  Alcott.  Does  the  eg< 
chick,  or  the  chick  the  egg  ? 

( They  first  said  one ,  and  then  the  other,  and 
then  both,  and  some  referred  to  God  who  could 
make  either.) 


Mr.  Alcott.  Which  has  most  mean 
florescence.  mg,  a  bud  01  a  flowei  . 

Several.  A  flower. 

Susan.  A  bud,  because  it  is  going  to  be  a  flower, 
and  makes  you  think  of  it. 

Edward  J.  Perhaps  the  bud  will  be  picked. 

Mr.  Alcott.  Accidents  are  always  excepted. 

(He  then  asked  like  questions  about  many  things , 
amonec  the  rest  a  brook  and  the  ocean ,  the  cradle 
and  the  grave,  and  similar  answers  were  returned. 
He  remarked  that  their  answers  showed  which 
minds  were  historical  and  which  were  analytic. 
He  then  went  on  :) 

Which  is  the  superior,  spirit  or  body  ? 

Psychological  Facts.  .  ~  .  . 

All.  Spirit. 

Mr.  Alcott.  Lemuel,  will  you  give  me  a  reason  ? 


VOL.  I. 


2 


14 


RECORD  OF  CONVERSATIONS. 


Lemuel.  Because  the  body  decays,  and  the  spirit 
cannot  decay  ;  and  the  spirit  is  not  seen  ; 

Renovation  and  .  .  ,  ...  , 

Decay.  and  when  the  spirit  is  gone  the  body  cannot 

do  any  thing. 

Mr.  Alcott.  Is  it  the  invisibleness  and  the  unde¬ 
caying  nature  of  the  spirit,  which  makes  it  superior, 
then  ?  Have  you  ever  seen  any  perfect  visible  thing  ? 
George  B.  Yes  ;  a  rose. 

Mr.  Alcott.  Did  it  remain  perfect  ? 

George  B.  No. 

Mr.  Alcott.  What  thing  is  perfect  and  remains 
perfect  ? 

George  K.  Jesus’  body  was  perfect,  for  it  ascended 
into  heaven. 

Mr.  Alcott.  Is  there  proof  that  his  body  ascended? 
George  K.  The  Bible  says  so. 

Charles.  The  Bible  says  the  disciples  saw  him 
ascend. 

Mr.  Alcott.  Yes,  they  saw  him  ascend  ;  yet  not 
perhaps  his  body  ;  —  and  besides,  Jesus’  body  suffered 
pain  ;  and  was  it  perfect,  while  it  was  suffering  pain  ? 
(No  answer .) 

Can  you  say  that  your  bodily  senses  are  perfect, 
that  they  have  never  deceived  you  ? 

(None  held  up  hands.) 

When  you  look  round  the  world,  and  see  no  perfect, 
visible  thing,  what  do  you  feel  ? 

(No  answer.) 

Is  there  not  something  within  you  which 

Sense  of  Imper-  ...  ~  , 

fection.  measures  all  imperfection  r 

Charles.  Yes,  the  thought  of  Perfec¬ 
tion. 

Mr.  Alcott.  By  what  do  you  measure  your  thought 
of  Perfection? 

Charles.  By  God. 


NATURE  AND  SCRIPTURE. 


15 


Mr.  Alcott.  Is  the  imperfection  in  the  outward 
world  a  proof  of  something  perfect  within  ? 

( No  answer.) 

For  instance,  you  tell  me  that  you  have  seen  a  person 
do  something  wrong:  now,  what  do  you  make  the  stand¬ 
ard  ?  How  do  you  know  it  is  wrong  ? 

Charles.  By  Reason. 

Lemuel.  No  ;  Judgment  judges. 

Edward  J.  We  measure  by  the  spirit. 

Mr.  Alcott.  What  is  in  the  spirit;  a  sense  of — 
what  ? 

Lemuel.  A  Sense  of  Good  — of  Perfection. 

Mr.  Alcott.  Where  is  all  proof,  then  ? 

Lemuel.  In  Conscience  and  in  God. 
o  ~  _  __  Mr.  Alcott.  And  when  Jesus  utters  the 

Standard  of  Per- 

fection  in  Consci-  divine  injunction,  “  Be  ye  Perfect,  even 
as  your  Father  in  Heaven  is  Perfect,5’  he 
does  but  reannounce  the  sentiment  of  Duty  in  every 
conscience,  which  ever  utters  the  same  words. 

Now,  do  perfect  things  prove  imperfect  things,  or  im¬ 
perfect  things  prove  perfect  things  ? 

George  K.  They  prove  each  other. 

Mr.  Alcott.  Does  your  spirit  prove  there  is  a  God, 
or  because  there  is  a  God,  must  your  spirit  be  ? 
Charles.  Each  proves  the  other. 

r,  „ ,,  ,  Mr.  Alcott.  All  proof  then  is  in  God, 

Idea  oi  Absolute  .... 

and  Derivative  spirit  being  its  own  proof,  because  there 
Bein°*. 

is  more  of  God  in  it,  than  in  any  thing 
outward.  As  an  acorn  reminds  you  of  an  oak,  so  does  the 
spirit  within  remind  you  of  God.  Your  spirits,  like  the 
acorns,  (if  you  choose  to  carry  on  the  figure,)  drop  off 
from  God,  to  plant  themselves  in  Time.  Once  they  were 
within  the  oak,  but  they  come  out  individual  differing 
acorns,  the  seeds  of  new  oaks.  The  other  things  men¬ 
tioned  are  proofs  of  the  same  kind.  Spirits  are  born  out  of 


16 


RECORD  OF  CONVERSATIONS. 


the  Supreme  Spirit,  and  by  their  power  of  reproducing 
spirit,  constantly  prove  their  own  existence  from  his 
existence,  and  his  existence  from  their  own.  —  That 
there  is  a  spirit  in  us  all  you  have  proofs,  as  you  have 
shown. 


There  are  yet  other  proofs  of  spirit,  especially,  the  Life  of 

Jesus  Christ,  which  we  are  going  to  study. 

Historical  Facts.  TT  .  ,  1  , 

He  took  a  body  and  came  into  the  world 
almost  two  thousand  years  before  we  did.  He  was  seen, 
and  those  who  saw  and  knew  him, — his  friends, — 
wrote  down  what  he  said  and  did  ;  and  their  words 
make  what  are  called  the  Gospels.  Luke  was  one  of 
these  friends.  He  began  an  account  of  Jesus,  —  the 
Gospel  of  his  life,  that  is,  the  Good  News  of  his  life,  — 
in  these  words  :  Mr.  Alcott  read 


THE  GENERAL  PREFACE  TO  THE  GOSPELS. 

Mark  i.  1. 


Luke  i.  1-4. 


A.  D.  44.  Pro¬ 
bably  written  at 
Jerusalem. 


A.  D.  64. 
Written  in 
Achaia. 


Record  of  Gospels  1  The  beginning  of  the  Gospel  of  Jesus 
or  Scripture.  Christ,  the  Son  of  God. 

1  Forasmuch  as  many  have  taken  in  hand  to  set  forth  in 
order  a  declaration  of  those  things  which  are  most  surely 
believed  among  us, 

2  Even  as  they  delivered  them  unto  us,  which  from  the 
beginning  were  eyewitnesses,  and  ministers  of  the  word; 

3  It  seemed  good  to  me  also,  having  had  perfect  under¬ 
standing  of  all  things  from  the  very  first,  to  write  unto  thee 
in  order,  most  excellent  Theophilus, 

4  That  thou  mightest  know  the  certainty  of  those  things, 
wherein  thou  hast  been  instructed. 


You  perceive  that  Luke  wrote  this  Gospel  —  this 
good  news  of  Jesus  Christ  —  for  a  particular  friend. 
He  had  himself  learned  most  of  the  facts  from  others,  for 
he  was  not  an  eyewitness  from  the  beginning. 


„  „  Now  I  suppose  that  you  can  place  entire 

Credibility  of  11  J  1 

Witnesses.  confidence  in  these  words,  which  are  called 


NATURE  AND  SCRIPTURE. 


17 


the  Gospels.  You  doubtless  believe  that  they  have  a 
meaning,  all  of  them,  worth  finding  out  ;  and  you  feel 
sure  that  they  are  all  true. 

George  K.  There  are  some  things  I  think  truer. 
I  believe  those  words,  but  I  am  more  sure  of  some 
things. 

Mr.  Alcott.  Of  what  ? 

George  K.  Why  —  that  the  Stove  is  in  the  room. 
(See  Note  11.) 

Charles.  I  do  not  believe  that  those  words  are  the 
same  as  Luke  wrote  down.  (See  Note  12.) 

.  ,  .  .  „  Mr.  Alcott.  Luke  wrote  in  Greek  :  and 

Authenticity  of  J 

the  Gospel  Rec-  these  words  are  translated.  But  the  Greek 
words  are  yet  preserved,  and  those  are 
the  very  words  of  Luke,  as  can  be  satisfactorily  proved  ; 
for  great  care  was  taken  of  so  valuable  a  writing,  by 
-  the  earliest  Christians. 

( Some  more  conversation  ensued  on  this  subject ,  in 
which  Charles  was  told  that  there  had  been  a  great 
deal  of  dispute  concerning  these  writings  in  the  early 
ages  ;  and  that  it  was  now  an  undisputed  fact ,  — 
except  by  an  individual  here  and  there ,  — that  these 
writings  all  belonged  to  the  persons  by  whom  they 
were  said  to  be  written.  Jind  that  this  was  a  subject 
he  might  examine  for  himself  when  he  was  older.) 
(See  Note  13.) 

„  , .  You  may  now  tell  me  what  has  been  the 

Subject.  J 

subject  of  to-day’s  conversation. 

Lemuel.  Outward  Evidences  of  Spirit. 

Charles.  In  Nature. 

Others.  And  in  the  Gospel. 

Mr.  Alcott.  And  the  Evidence  for  the  Gospel 
Record. 


2* 


CONVERSATION  .III. 


REVELATION  OF  SPIRIT  IN  NATURE  AND  HUMANITY. 

INSPIRATION. 


Divine  Genius  of  St.  John  the  Evangelist. 

III.  Ontological  Evidence. 

The  Incarnate  Word  from  the  Sacred  Text.  —  Inspiration.  —  Generation  of 
Nature  from  Spirit.  —  Idea  of  Divinity  and  Creation.  —  Inspiration  of  Hu¬ 
manity. —  Animation  of  Nature.  —  Inspiration  ofScripture.  —  Idea  of  Per¬ 
fect  Humanity.  —  Sense  of  Human  Imperfection.  —  Difference  of  Humanity 
from  Divinity.  —  Likeness  of  Humanity  to  Divinity.- — Sense  of  Perfection 
in  Conscience.  —  Unity  of  God  and  Man.  —  Spiritual  Presence. —  Filial 
Union  of  Man  with  God. — Incarnation  of  Divinity.  —  Limitations  of  the 
Flesh.  —  Self-Perfectibility.  —  Subject.  —  Conclusion. 


Mr.  Alcott.  Another  friend  of  Jesus, 
of  St.  John.  who  wrote  Good  .News  or  his  lne,  was 

John.  His  Gospel  is  very  interesting. 
Pie  seemed  to  understand,  how  and  why  Jesus  said  and 
did  things,  better  than  the  other  disciples.  The  others 
seem  to  know  what  he  did  ;  John  seems  to  know  why 
he  did  it.  Jesus  loved  John  especially,  —  because  his 
spiritual  vision  was  clearer  than  the  rest,  perhaps.  And 
this  spirituality  made  him  understand  Jesus  better  than 
the  rest  did.  (See  Note  14.)  See  how  he  begins  his 
gospel.  Mr.  Alcott  read 

THE  INCARNATE  WORD. 


A.  D.  97. 
Written  at 
Ephesus. 


John  i.  1-5. 

...  1  In  the  beginning  was  the  Word,  and  the 

nspira  ion.  |yQr(j  wag  w;tjj  and  tj,e  Word  was  God. 

2  The  same  was  in  the  beginning  with  God. 

3  All  things  were  made  by  him ;  and  without  him  was 
not  any  thing  made  that  was  made. 

4  In  him  was  life  ;  and  the  life  was  the  light  of  men. 

5  And  the  light  shineth  in  darkness ;  and  the  darkness 
comprehended  it  not.  (See  Note  15.) 


INSPIRATION. 


19 


Now  those  who  have  some  dim  idea  of 

Ontological  Evi-  .  ,  .  .  , 

dence.  what  these  words  mean,  may  hold  up 

their  hands. 

( Several  did.) 

Now,  those  who  think  they  have  a  clear  sense  of  their 
meaning: 

( Several  hands  fell.) 

Now,  let  each  who  can  express  it  tell  what  idea  these 
words  convey  to  him. 

„  .  „  Josiah.  They  seemed  to  me  to  mean  that 

Generation  oi 

Nature  from  there  was  nothing  without  God. 

Joseph.  Nothing  ever  would  have  been 
without  God. 

Edward  B.  God  made  every  thing  that  was  and 
would  be. 

Augustine.  There  could  be  no  life  without  God, 
for  all  life  comes  from  God.  He  is  the  fountain  of  life. 
William  B.  God  is  in  every  tiling. 

George  K.  God  was  the  first  thing,  then  he  made 
things.  If  he  had  not  been  first,  there  would  have  been 
no  other  things. 

Charles.  God  made  every  thing,  is  in  every  thing,  and 
will  continue  in  every  thing  to  the  end.  (See  Note  16.) 

Lucia.  There  must  have  been  spirit  before  there 
was  any  thing  else.  There  must  have  been  spirit  to 
make  the  world  before  there  could  be  any  world. 

Alexander.  Every  thing  was  God,  first. 
Idea  of  Divinity  -r»  -n 

and  Creation.  William  B.  Every  thing  is  God,  now. 

Josiah.  I  think  all  spirits  are  emble¬ 
matic  of  God.  Just  as  images  of  stone  are  copies  of 
men’s  bodies,  so  the  souls  of  men  are  copies  of  God.  I 
mean  all  good  souls. 

Frank.  I  think  the  body  is  the  shadow  of  the  spirit. 
Lemuel.  If,  as  Josiah  says,  all  good  spirits  are 
emblems  of  God,  what  must  bad  spirits  be  the  emblems 
of? 


20 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  We  will  not  begin  on  that  subject 
now,  Lemuel.  It  will  come  bye  and  bye.  (See  Note  17.) 

Lucia.  God  must  have  thought  within  his  mind  be¬ 
fore  any  thing  could  be  made,  and  it  was  his  thought 
that  shaped  things. 

Mr.  Alcott.  Was  his  thought  the  word  then  ? 

Charles.  First  there  was  God ;  then  he  thought, 
then  he  spoke  the  thought  in  a  Word  ;  and  so  there 
was  a  W orld. 

Mr.  Alcott.  And  did  Moses  intend  to  express  the 
same  Idea  in  the  account  of  the  Creation:  God  said  let 
things  be  —  let  things  come  out  of  me.  How  many  of 
you  have  heard  the  words,  “  In  him  we  live,  and  move, 
and  have  our  being  ?  ” 

( All  held  up  hands.) 


When  you  speak,  what  goes  out  of  your  mouth  ? 

John  D.  Sound. 

Man!ratl0n°f  Mr.  Alcott.  What  makes  sound  ? 
Lucia.  Spirit. 

Mr.  Alcott.  What  does  the  spirit  make  of  sounds  ? 
Lucia.  Words. 

Mr.  Alcott.  What  action  of  spirit  makes  words  ? 
Charles.  Thought. 

Mr.  Alcott.  How  many  of  you  think  your  spirits 
are  God’s  breathings  ? 

( Several  held  up  hands.) 

And  if  our  spirits  should  think  out,  and  utter  God’s 
breathings,  would  our  utterance  be  the  Word  of  God  ? 

( Several  assented.) 

Was  Jesus  Christ’s  Spirit  a  pure  breathing  or  inspi¬ 
ration  of  God’s  Spirit,  and  may  what  he  said  justly 
be  called  the  pure  Inspired  Word  of  God  ? 

(All  held  up  their  hands.) 

Are  our  spirits  also,  the  Word  of  God  ;  the  breathings 
of  God  ;  an  Inspiration  of  God  ? 

(They  generally  held  up  hands.) 


INSPIRATION. 


21 


And  is  the  Outward  World  also  a  Word  of 

Animation  of  ,  .  _  ,  .  „ 

Nature.  God; — the  Manifestation  of  God,  —  God 

in  Things  ; —  the  Shadow  of  God,  as  Frank 
said  ;  an  Emblem  of  God,  as  Josiah  said  ? 

(  They  held  up  hands.) 

And  besides  the  word  of  God  within,  which  is  Con¬ 
science  ;  and  the  word  of  God  in  the  outward  world, 

is  there  also  a  word  here,  written  out  to 
Inspiration  of  ,  .  ,  .  .  ,  . 

Scripture.  our  sense  r  (laying  his  hand  on  the  Bible.) 

( They  all  held  up  hands.)  (See  Note  18.) 

Who  was  the  most  perfect  Image,  Representation, 
Emblem,  Revelation  of  God  ?  Who  showed  forth 
God  most  completely  ? 

Almost  All.  Jesus  Christ. 

Humanity5.1  Frank.  I  first  thought  of  Moses.  Was 
he  not  as  good  a  picture  of  God  as  Jesus 

Christ  ? 

Josiah.  I  first  thought  of  the  angels. 

Mr.  Alcott.  And  if  God  revealed  himself  in  Jesus, 
would  he  not  also  in  all  men  ?  or  was  Jesus  different 
from  all  others  ?  Had  he  something  within  him  which 
you  have  not  ?  (See  Note  19.) 

( Ml  held  up  hands  but  Josiah.) 

Sense  of  Human  T  T  i  •  t  t  i  i  •  t 

Inperfection.  Josiah.  i  think  I  have  every  thing  Jesus 

had,  only  he  had  more. 

William  B.  He  had  more  power. 

Charles.  He  had  more  power  because  he  had  more 

faith. 

William  B.  I  think  all  his  power  flowed  out  of  his 
love. 

Lucia.  We  have  a  great  deal  in  us,  but  Jesus  had 
more  and  used  it  better. 

Mr.  Alcott.  Yet  you  all  appear  to  think  that  you 
have  something  within  you  godlike,  spiritual,  like  Jesus, 
though  not  so  much,  and  what  is  this  ? 


22 


RECORD  OF  CONVERSATIONS. 


( Several  spoke  and  said  severally ,) 

Spirit.  Faith.  Goodness.  Conscience. 

„  Mr.  Alcott.  Now,  does  your  spirit 

Difference  of  3  J  \ 

Humanity  from  differ  in  any  sense  from  God’s  spirit? 
Divinity  „ 

Each  may  answer. 

Charles.  God  made  our  spirits. 

Mr.  Alcott.  They  differ  from  His  then  in  being 
derived  ? 

George  K.  They  are  not  so  good. 

William  B.  They  have  not  so  much  power. 

Augustine.  I  don’t  think  our  spirit  does  differ  much. 

Another.  God  uses  his  spirit  more. 

Charles.  God  is  spirit,  we  are  spirit  and  body. 

Josiah.  He  differs  from  us,  as  a  king’s  body  differs 
from  ours.  A  king’s  body  is  arrayed  with  more  beauti¬ 
ful  garments  than  his  subjects.  And  God’s  spirit  is 
arrayed  with  more  goodness  than  ours. 

Edward  B.  God’s  spirit  is  a  million  times  larger 
than  ours,  and  we  come  out  of  him,  as  the  drops  of  the 
ocean. 

George  K.  God’s  spirit  is  a  great  deal  larger  and 
has  more  power. 

Mr.  Alcott.  You  do  not  mean  larger  in  size  of 
body  ? 

George  K.  No,  he  has  no  body. 


■  TT  Mr.  Alcott.  You  seem  to  think,  gene- 

Likeness  of  Hu-  _  3  ° 

manity  to  Divin-  rally,  that  the  difference  of  God’s  spirit 

and  yours  is  not  in  kind  but  degree. 

But  now  tell  me  in  what  conscience  and  God  are 

alike. 

Alexander.  God  can  love  and  so  can  we. 
Franklin.  Our  consciences  are  a  part  of  him. 
William  B.  God  has  faith  and  truth  ;  we  have  the 
same  in  our  spirit  as  he,  only  w7e  do  not  use  them. 
Recorder.  What  do  you  mean  by  God’s  faith  ? 


INSPIRATION. 


23 


William  B.  He  had  faith  in  his*  power  to  do. 
Before  he  created  the  world  he  thought  he  had  power 
to  do  it.  I  mean  he  knew  his  own  power. 

Josiah.  The  only  difference  is,  God’s  spirit  is  better 
than  ours. 

Mr.  Alcott.  Is  there  none  of  God’s  best  in  us  ? 
Josiah  and  Frank.  Yes. 

Mr.  Alcott.  Yes  -f  conscience  is  the 
Sense  of  the  Perfect  or  of  God. 


Sense  of  the 
Perfect. 


Unity  of  God 
and  Man. 


Now  can  you  tell  in  what  conscience  and 
God  agree,  and  in  what  they  differ  ? 

Several.  God  is  Perfection  itself.  God  and  con¬ 
science  are  not  exactly  alike  ;  there  is  a  difference  ; 
God  is  still  better  than  conscience. 

Nathan.  God’s  spirit  is  better  than  ours. 

George  K.  Our  spirits  are  not  so  large.  They 
have  a  great  deal  of  power,  but  not  so  much  as  God 
has,  because  he  uses  his  power  more. 

Mr.  Alcott.  Do  you  think  God  has  a  conscience  ? 

George  K.  Yes. 

Charles.  God  is  Conscience. 

Several  spoke.  So  I  should  think. 

Mr.  Alcott.  Are  any  of  you  able  to  describe  any 
difference  between  God,  who  is  conscience,  you  say, 
and  conscience  in  you  ? 

( None  spoke.) 

Andrew.  Conscience  is  God  within  us. 

( There  was  a  slight  movement  of  inattention,  and 
Mr.  Mcott  said) 

Oh  !  what  if  I  should  call  upon  some  Spi¬ 
ritual  Power  to  descend  from  heaven  into 
visible  presence,  and  take  the  supervision 
of  you  all,  and  write  down  in  his  book  what  passes 
within  your  minds  —  as  our  Superintendant  cannot  do. 

Several.  I  should  like  it  ! 


Spiritual  Pres¬ 
ence. 


24 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.#  And  do  you  not  say  that  such  a  Power 
has  descended  ?  Is  not  Conscience  such  a  superintend- 
ant,  keeping  a  record?  He  is  not  visible,  with  a  shining 
countenance  and  glistening  wings,  to  your  body’s  eye¬ 
sight,  but  is  he  not  to  the  Spirit  within  you? 

( They  all  responded ,  smilingly .) 

Alexander.  Our  conscience  is  God’s  Child. 

Augustine.  Our  conscience  is  God  acting. 

Franklin  and  Frederic.  God  has  more  —  and  uses 
it  more  - — but  ours  is  of  the  same  kind. 

Samuel  R.  God  is  better. 

William  B.  God  has  more  power. 

Mr.  Alcott.  What  is  the  nature  of  that  power  ? 

William  B.  It  is  inward  —  spiritual. 

Lucia.  Our  consciences  are  young;  God  is  their 
Father. 


Mr.  Alcott.  The  parental  idea  comes 
Man  with  God.  to  your  minds.  How  did  Jesus  signify  . 
his  connexion  with  God  ? 

Edward  B.  He  said  God  was  the  Father,  and  he 
was  the  Son. 

Mr.  Alcott.  Does  the  relation  of  father  and  son 
express  something  better,  deeper,  more  spiritual  than 
that  of  king  and  subject  ? 

(All  said  yes.) 

Mr.  Alcott.  Jesus  said  he  was  the  Son  —  the  child 
of  God.  Are  we  also  God’s  sons  ? 

Augustine.  Jesus  was  God  himself. 

Incarnation  of  Mr*  Alcott.  W ell,  explain  your  meaning. 
Divinity.  Augustine.  I  mean,  God  once  took  a  body. 

Mr.  Alcott.  You  all  hear  Augustine’s  answer.  Now 
all  rise  who  think  with  him. 

(Almost  all  rose  ;  but  some,  with  hesitation.) 

Recorder.  Suppose  you  were  as  good  as  you  could 
be  ;  should  you  think  it  right  to  say,  your  soul  was  God 
himself  ? 


INSPIRATION. 


25 


( John  B.  rose  with  some  others .) 

Why  do  not  the  rest  of  you  think  so  ;  as  well  as  that 
Jesus  Christ  is  God  ? 

Several.  It  would  not  be  proper  to  say  so,  because 
we  are  not  so  good  as  Jesus. 

John  B.  I  thought  you  said  —  suppose  our  souls 
were  as  good  as  they  ought  to  be  ? 

Recorder.  I  did  say  so. 

William  B.  Oh  !  before  I  was  born  —  I  think  i 
was  a  part  of  God  himself. 

Many  others.  So  do  I. 

Mr.  Alcott.  Who  thinks  his  own  spirit  is  the  child 
of  God  r 

{All  held  up  hands.) 

Now,  is  God  your  Father  in  the  same  sense  that  he  is 
the  Father  of  Jesus  ? 

( Most  held  up  hands.) 

George  K.  Jesus  was  more  the  Son  of  God  than 
we  are. 

Lemuel.  He  had  more  of  that  same. 

Mr.  Alcott.  Was  Jesus  Christ  perfect  ? 

( All  held  up  hands  but  two.) 

Charles.  Because  Jesus  had  a  body,  he 

Limitations  of  .  .  .  /> 

the  Flesh.  could  not  be  perfect. 

George  K.  Jesus  was  not  perfect,  because  he  was 
made  by  God.  God  is  perfect,  because  he  made  him¬ 
self. 

Mr.  Alcott.  Then  he  was  imperfect  only  in  that 

he  drew  his  existence  from  God  ? 

George  K.  Jesus  did  not  make  the  world,  so  he 

was  not  so  perfect  as  God.  (See  Note  20.) 

Recorder.  Which  do  you  think  is  the  greater 

work  ;  to  make  a'  spirit  pure  and  perfectly  good  ;  or  to 
% 

make  an  outward  world  ? 


VOL.  i. 


3 


26 


RECORD  OF  CONVERSATIONS. 


George  K.  It  would.be  harder  to  make  a  world. 

Mr.  Alcott.  Would  it  be  harder  to  make  a  mate¬ 
rial  world  than  a  spiritual  world  ?  and  which  is  the 
best  ? 

George  K.  The  spiritual  world  is  the  best.  But  I 

am  sure  I  could  not  make  a  world  —  and  I  could - 

(He  stopped.) 

Recorder.  Could  you  be  perfect  ? 

(He  still  paused.) 

Mr.  Alcott.  So  you  think  it  would  be  hard  to 
manage  the  earth  and  rocks  and  marble,  mountains  and 
ocean. 

George  K.  Yes  ;  for  I  know  I  could  not 

Self-Perfection.  .  .  .  ,  ,  .  „  x  .  , 

in  any  way  make  a  world  ;  but  if  I  tried 
as  hard  as  I  could,  and  tried  all  the  time,  I  could  be 
perfect.  I  know  it  is  very  hard  to  be  perfect  —  to  love 
all  the  time  and  never  be  angry  and  never  do  wrong  ; 
but  we  can  — we  ought  to  be  perfect,  and  so  we  can  be. 
It  would  be  necessary  to  be  perfect  in  the  first  place,  to 
make  a  world.  It  was  because  Jesus  was  perfect  he 
could  work  miracles.  (See  Note  21.) 

Mr.  Alcott.  Could  you  work  miracles,  if  you  were 
perfect  ? 

George  K.  If  I  was  perfect  I  could.  It  is  the  spirit 
that  makes  bodies,  and  if  my  spirit  was  perfect  it  would 
know  all  that  spirit  could  do,  and  how  to  do  it. 

Mr.  Alcott.  Do  you  know  how  Jesus  worked  a 
miracle — cured  the  withered  arm,  for  instance  ? 

George.  I  suppose  he  told  the  man’s  spirit  to  go 
into  his  arm,  and  make  it  what  it  ought  to  be. 

Mr.  Alcott.  Make  bones  and  muscles  whole  ? 

George.  Yes  ;  the  spirit  makes  bodies  —  made  them 
in  the  first  place. 

Recorder.  So,  if  your  spirit  was  perfected,  you 
think  you  could  make  a  whole  world  ? 

George  K.  Oh  yes,  easily. 


INSPIRATION. 


27 


Recorder.  Was  it  Jesus’  spirit  that  made  the  bones 
and  muscles  of  that  withered  arm  whole,  or  the  man’s 
own  spirit  ? 

George.  It  was  the  man’s  own  spirit. 

Mr.  Alcott.  How  could  he  command  the  man’s 
spirit  ? 

Frank.  I  suppose  he  made  him  feel  faith. 

„  , .  Mr.  Alcott.  What  have  we  been  talking 

Subject.  ...... 

about  this  morning  r 
(  They  severally  answered) 

The  Spirit.  Spirit  in  God.  Spirit  in  Christ.  Spirit 
in  Ourselves. 

Mr.  Alcott.  The  subject  is  the  Revelation  of 
Spirit  in  the  Inspired  Word  —  in  God,  Man,  and  Na¬ 
ture.  (See  Note  22.) 

„  ,  .  And  we  have  now  come  to  several  conclu- 

Conclusion.  .  .  . 

sions  :  1.  1  hat  we  have  a  Spirit.  2.  1  hat 
there  is  a  Spirit  greater  and  better  than  ours.  3.  That 
our  Spirit  is  of  the  same  kind  as  that  greater  and  better 
One.  4.  That  Jesus  Christ  expressed  the  connexion  of 
his  Spirit  with  God’s  Spirit,  as  that  of  Son  to  Father. 
5.  That  we  do,  or  may,  bear  the  same  filial  relation  to 
God.  And,  6.  That  all  are  a  Revelation  of  God,  the 
Infinite  and  Original  Spirit. 


CONVERSATION  IV. 

TESTIMONY  OF  HUMANITY  TO  SPIRIT. 
INSPIRATION. 


IV.  Prophetic  Evidence. 

John  the  Herald  of  Jesus,  from  the  Sacred  Text.  —  Reason  and  Inspiration. — 
Announcement  of  Spirit  to  the  Senses.  —  Descent  of  Spirit  into  Human¬ 
ity. —  Idea  of  Angels  ;  of  Pre-Existence;  of  Prophets  and  Prophecy. — 
Intimation  of  Nature.  — Prophetic  Faculty.  — Prophetic  Vision.  —  Inspira¬ 
tion  of  Human  Reason;  of  Human  Understanding;  of  Human  Will. — 
Incarnation  of  Spirit  to  the  Senses.  —  Inspiration  of  Conscience.  —  Filial 
Union  of  the  Soul  with  God. 


Mr.  Alcott  recalled  the  subject  of  the  last  conversa¬ 
tion,  and  then  read  the  lesson  for  the  day  : 


JOHJV  THE  HERALD  OF  JESUS. 


A.  D.  97. 

Written  at 
Ephesus. 


John  i.  6-18. 

Reason  and  6  There  was  a  man  sent  from  God,  whose 
Inspiration.  naine  was  John. 

7  The  same  came  for  a  witness,  to  bear  witness  of  the 
Light,  that  all  men  through  him  might  believe. 

8  He  was  not  that  Light,  but  was  sent  to  bear  witness  of 
that  Light. 

9  That  was  the  true  Light,  which  lighteth  every  man  that 
cometh  into  the  world. 

10  He  was  in  the  world,  and  the  world  was  made  by  him, 
and  the  world  knew  him  not. 

11  He  came  unto  his  own,  and  his  own  received  him 
not. 

12  But  as  many  as  received  him,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  that  believe  on  his 
name : 

13  Which  were  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God. 

14  And  the  Word  was  made  flesh,  and  dwelt  among  us, 
(and  we  beheld  his  glory,  the  glory  as  of  the  only  begotten 
of  the  Father,)  full  of  grace  and  truth. 

15  John  bare  witness  of  him,  and  cried,  saying,  This  was 
he  of  whom  I  spake,  He  that  cometh  after  me  is  preferred 
before  me  :  for  he  was  before  me. 


INSPIRATION. 


29 


16  And  of  his  fulness  have  all  we  received,  and  grace  for 
grace. 

17  For  the  law  was  given  by  Moses,  but  grace  and  truth 
came  by  Jesus  Christ. 

18  No  man  hath  seen  God  at  any  time  ;  the  only  begotten 
Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared 

-  him. 

Prophetic  Evidence.  He  then  asked  the  usual  question. 

What  thoughts  does  this  suggest  to  your 
Announcement  ,  ,  , 

of  Spirit.  minds: 

William  B.  I  thought  that  Jesus  was 
better  than  John  ;  and  that  John  only  came  to  announce 
him.  (See  Note  23.) 

Charles.  John  came  on  earth  to  say  that  Jesus  was 
coming,  so  that  when  Jesus  had  come  they  should  know 
that  he  was  the  Messiah. 

Martha.  Jesus  was  better  than  John  or  Moses. 
(See  Note  24.) 

Augustine.  John  was  only  to  represent  what  Jesus 
would  be,  so  as  to  make  them  ready. 

Edward  B.  John  came  to  tell  the  people  that  the 
Messiah  was  coming,  and  they  must  look  out  for  him. 

Franklin.  John  was  the  sign  of  truth  ;  Jesus  the 
truth. 

George  K.  The  Light  was  Jesus.  John  came  to 
tell  that  it  was  coming. 

Lemuel.  John  was  the  sign  of  the  light  ;  Jesus  the 
light. 

Welles.  John  came  to  convince  the  people  that 
somebody  was  to  be  sent  from  God  to  teach  them. 

Joseph.  John  was  good,  but  not  so  good  as  Jesus. 

Andrew.  John  caused  the  star,  which  the  wise  men 
saw  when  Jesus  was  born,  which  brought  them  to  Jesus. 

Mr.  Alcott.  Do  you  mean  the  star  is  an  emblem 
of  John  ? 

Andrew,  John  caused  the  star. 

3* 


A.  D.  97. 
Written  at 
Ephesus. 


30 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  Did  John  make  the  star  ? 

Andrew.  No,  God  made  every  thing.  It  was  on 
account  of  John,  he  made  that  star.  (See  Note  25.) 
Mr.  Alcott.  Was  John  the  star  ? 

(No  answer.) 

Was  the  star  John  ? 

(No  answer.) 

How  many  of  you  think  that  I  might  say  with  truth, 
that  a  star  appeared  when  each  one  of  you  was  born? 
(See  Note  26.) 

(All  smiled  and  held  up  hands.) 

Josiah.  I  thought  the  same  as  some  of  the  rest  said. 
The  only  thought  I  have  now  is,  that  John  was  the 
shadow  of  Jesus.  (See  Note  27.) 

Nathan.  John  came  down  first  to  tell  that  Jesus 
was  coming. 

Lucia.  Moses  taught  by  the  law  and  tried  to  make 
people  good  by  that  ;  but  Jesus  taught  by  goodness,  by 
being  good  himself ;  and  John  came  to  prepare  the  peo¬ 
ple  for  Jesus.  (See  Note  28.) 

Josiah.  John  lighted  the  candle.  Jesus  was  the  light. 


Mr.  Alcott.  “There  was  a  man  sent 

Descent  of  Spirit  from  God.”  How  ? 
into  Humanity. 

Nathan.  Sent  down  from  Heaven. 

Mr.  Alcott.  Do  all  think  so  ? 

(All  held  up  hands ,  and  many  said) 

Every  body  came  down  from  heaven. 

(They  corrected  themselves.) 

No  !  every  spirit  did.  (See  Note  29.) 

Lucia.  God  made  him  and  put  power  into  him. 
George  K.  God  made  him  and  sent  an  angel  to  car¬ 
ry  him  to  earth. 

Lemuel.  His  spirit  was  brought  down  by  angels  and 
put  into  a  body. 

Alexander.  God  sent  one  of  his  angels  into  a  body. 


INSPIRATION. 


SI 


Mr.  Alcott.  I  should  like  to  know  what  you  each 
think  angels  are.  (See  Note  30.) 

George  K.  Angels  are  good  spirits  ;  once 
idea  ot  An0eis.  were  ]n  bodies  and  did  good  with  their 


bodies. 

Frank.  Very  good  spirits  that  have  been  in  a  body. 

Lucia.  Spirits  in  heaven,  before  they  have  ever  had 
a  body,  are  angels. 

Martha.  Angels  are  good  spirits  with  or  without 
bodies. 

Charles.  I  think  some  angels  have  lived  in  bodies, 
and  some  are  going  to  be  born. 

Edward  B.  The  spirits  of  the  bad  are  the  devil’s 
angels.  (See  Note  31.) 

Mr.  Alcott.  As  many  as  think  John  was  an  angel 
before  he  was  sent,  signify  it. 

(All  held  up  hands  but  Josiah.) 

Josiah.  God  at  first  only  had  one  angel,  but  he 
wanted  more,  and  so  he  determined  that  when  people 
died,  they  should  become  angels. 

Mr.  Alcott.  People,  then,  were  not  angels  first  ? 

Josiah.  No,  they  were  made  at  the  time  they  began 
to  live  on  earth. 

Mr.  Alcott.  How  many  of  you  think  you  were 
angels,  before  you  were  boys  and  girls  ? 

(All  thought  so  but  Josiah.) 


Idea  of  Pre- 
Existence. 


Edward  B.  I  think  our  ideas  of  God 
and  divine  things  are  faint  remembrances 
of  our.  angelic  life.  (See  Note  32.) 


Mr.  Alcott.  Why  did  John  come  to 

Idea  of  Prophets  .  5 

and  Prophecy.  bear  witness  r 

Lucia.  If  they  did  not  know  Jesus  was 

coming,  they  would  not  have  believed  him  when  he  did 


come. 


32 


RECORD  OF  CONVERSATIONS. 


William  B.  They  would  not  have  believed  John 
was  a  prophet. 

Mr.  Alcott.  What  is  a  prophet  ?  (See  Note  33.) 

Lucia.  A  man  who  tells  things  that  are  going  to 
happen. 

Mr.  Alcott.  How  does  he  know  these  things  ? 

Several.  Because  he  has  more  faith  than  we  have. 

Mr.  Alcott.  Do  any  of  you  think  you  have  in 
your  souls,  what  makes  a  prophet  ? 

(Several.) 

Do  you  think  that  were  you  to  use  all  that  is  in  your 
spirit,  you  might  also  be  prophets? 

Several.  If  we  had  faith  enough. 

William  B.  If  we  had  love  enough. 

Charles.  A  prophet  first  has  a  little  love,  and  that 
gives  the  impulse  to  more,  and  so  on,  until  he  becomes 
so  full  of  love,  he  knows  every  thing. 

Mr.  Alcott.  Do  prophets  look  within  or  without 
to  find  out  what  is  going  to  happen  without  ? 

Several.  Within. 

Josiah.  But  I  don’t  think  so. 

Mr.  Alcott.  Where  do  you  think  they  look  ? 

Josiah.  To  God. 

Mr.  Alcott.  Is  God  within  or  without  ? 

Josiah.  He  is  in  heaven. 

Mr.  Alcott.  Is  heaven  within  ?  What  do  you%> 
mean  by  within  ? 

Several.  Within  the  spirit. 

Mr.  Alcott.  Do  things  happen  first  within  or  with¬ 
out  the  spirit  ? 

Several.  Within.  (See  Note  34.) 

Mr.  Alcott.  A  prophet,  finding  out  what  goes  on 
within  the  spirit,  can  tell  what  will  happen  without. 
They  are  called  Seers,  not  outseers.  Their  sight  is 
insight.  Who  is  the  universal  prophet  ? 

All  at  once.  God.  (See  Note  35.) 


Prophetic  Vision. 


INSPIRATION. 


33 


Mr.  Alcott.  What  does  an  acorn  pronh- 

Intimations  of  ...  1 

Nature.  esy,  or  intimate  r 

All.  An  oak. 

Mr.  Alcott.  What  does  a  child  suggest  ? 

Several.  A  man. 

Mr.  Alcott.  What  does  a  caterpillar  foretel  ? 

All.  A  butterfly. 

„  ,  .  „  ,  Martha.  It  is  impossible  to  have  proph- 

Prophetic  Facul-  /C1  1  L 

ty  in  Man.  ets  now.  (bee  note  36.) 

Mr.  Alcott.  Do  you  think  it  impossi¬ 
ble  to  have  prophets  now  ? 

(Some  held  up  hands.) 

Who  think  it  is  possible  to  have  prophets  ? 

(Several  held  up  hands.) 

Now,  let  me  hear  those  who  think  it  impossible  tell 
their  reasons. 

George  K.  Because  there  is  no  need  of  them. 
(See  Note  37.)  There  have  been  enough  to  teach 
people.  Now  fathers  and  mothers  and  others,  who  can 
read  the  prophecies  and  Gospels,  can  teach  their  child¬ 
ren,  and  make  them  good. 

Edward  B.  I  think  the  spirit  has  gone  away  from 
men  now,  because  there  are  no  men  good  enough  to  be 
prophets. 

Charles.  Ever  since  Jesus  was  crucified,  people 
have  been  growing  worse  and  worse,  because  the  good¬ 
ness  that  was  in  the  world  has  been  lost,  and  so  there 
is  not  faith  enough  to  make  a  prophet. 

Mr.  Alcott.  Do  any  of  you  think  you  could  get 
faith  enough  to  make  a  prophet  ? 

(Some  held  up  hands. — Mr.  Alcott  made  some 
remarks  on  prophecy.  —  He  then  read  all  the 
verses  that  have  the  word  Light  in  them ,  and 
asked) 


34 


RECORD  OF  CONVERSATIONS. 


What  does  the  light  mean  ? 

Inspiration  of  the  „  ,  m  i  -mr. 

Human  Faculties,  severally.  Mind.  Faith.  I  ruth.  Wis¬ 
dom.  Love.  Goodness.  Spirit. 

Mr.  Alcott.  Who  was  the  brightest  and  most 
shining  spirit  that  ever  took  a  body  ;  the  most  full  of 
truth,  faith,  and  love  ? 

Some.  Jesus, 

Some.  John. 

Others.  God.  (See  note  38.) 

Mr.  Alcott.  How  does  Jesus  light  every  man  ? 
Jostah.  We  may  be  compared  to  candles,  and  John 
may  be  compared  to  a  large  candle  in  the  middle  6f  all 
the  rest.  And  Jesus  comes  to  light  all  the  candles. 
William  B.  Jesus  is  the  fire  which  kindles. 


(Mr.  Alcott  read) 

of  Reason11  “  Who  was  in  the  world,  and  the  world 
knew  him  not  ? ” 

Severally.  God.  Jesus.  John. 

Mr.  Alcott.  How  is  God  in  the  world,  and  the 
world  does  not  know  him  ? 

Josiah.  The  sense  is,  God  is  in  our  spirits,  yet  can¬ 
not  be  seen,  because  he  is  a  spirit,  which  cannot  be 
seen  by  our  outward  eyes. 

Charles.  God  is  in  our  spirits,  but  he 

UnderstandC^  *s  nothing  to  our  senses.  (See  Note  39.) 

(Mr.  Alcott  read) 

“  He  came  to  his  own  ; 55  to  whom  ? 

Severally.  To  men.  To  his  own  dominion.  To 
our  spirits.  To  both  the  outward  and  the  inward  world. 

(Mr.  Alcott  read) 

“  And  his  own  received  him  not.” 

Lucia.  His  own  family  did  not  believe  in  him. 
Several.  Men  did  not  believe  in  him. 


INSPIRATION. 


35 


Mr.  Alcott.  What  is  meant  by  cc  Sons  of  God  ”  ? 

Severally.  Angels.  Our  spirits. 

Mr.  Alcott.  How  can  we  become  angels  ;  sons  ? 

Several.  By  Love  and  faith. 

i 

Mr.  Alcott.  What  is  meant  by  cc  will  of 
ofSwm10n  t^e  flesh”  ?  (See  Note  40.) 

Lemuel.  Appetite. 

Mr.  Alcott.  What  by  the  “will  of  man  ”  ? 

Lucia.  Thought.  (See  Note  41.) 

Mr.  Alcott.  What  is  the  “  will  of  God  ”  ? 

Severally.  Goodness.  Spirit. 

Mr.  Alcott.  When  God’s  will  is  in  action,  what  is 
it  called  ? 

Charles.  Creation. 

Mr.  Alcott.  What  does  he  create  ? 

Severally.  Happiness.  Goodness.  Holiness. 

Mr.  Alcott.  How  was  the  “Word  made 
“ion  flegh  „  ?  (gee  Note  40.) 

(No  answer .) 

What  did  we  call  the  Word  the  other  day  ? 

All.  Spirit. 

Mr.  Alcott.  What  did  we  call  flesh  ? 

All.  Body. 

Mr.  Alcott.  How  does  our  spirit  manifest  to  the 
eyes  its  existence  on  earth  ? 

Franklin,  Lucia,  &c.  By  the  body. 

Mr.  Alcott.  Then  the  use  of  the  body  is  to  show 
that  a  particular  person  exists  on  earth  ?  And  how 
does  this  person  manifest  that  love  exists  in  his  spirit  ? 

Charles.  By  expression. 

Several.  Of  the  eyes  ;  of  the  countenance. 

Mr.  Alcott.  How  does  kindness  show  itself  to  the 
eyes  ? 


36 


RECORD  OF  CONVERSATIONS. 


Welles.  By  actions  ;  kind  actions. 
Franklin.  By  caresses. 


Mr.  Alcott.  The  spirit  of  Jesus,  born  of  God 
and  having  taken  a  body,  is  called  the  only  begotten 
Son  of  God.  (See  Note  43.) 

What  does  it  mean  by  “  it  dwelt  among 

Inspiration  of  us  35  ^ 

Conscience. 

One.  Jesus  lived  on  earth. 

Mr.  Alcott.  What  is  the  glory  of  the  only  begot¬ 
ten  ? 

Severally.  Faith.  Love.  Truth.  Wisdom. 
Holiness. 

Mr.  Alcott.  Grace  means  that  which  favors,  as¬ 
sists.  What  does  it  favor  us  with  ? 

Several.  Holiness. 

Mr.  Alcott.  “  For  he  was  before  me.”  Who  ? 
Several.  The  spirit  of  Christ. 

Mr.  Alcott.  Whose  body  came  first  ? 

All.  John’s. 

Mr.  Alcott.  “We  have  received  of  his  fulness.” 
Who  ? 

All.  The  disciples. 

Mr.  Alcott.  “  The  law  came  by  Moses.”  What 
law  ? 

Several.  The  commandments. 

Mr.  Alcott.  How  does  the  law  of  Moses  differ 
from  the  law  of  the  Gospels  ? 

Lucia  and  others.  Not  so  much  holi¬ 
ness  could  be  brought  out  by  it. 


Law  of 
Holiness. 


Filial  Union. 


Mr.  Alcott.  What  is  meant  by  the  Son, 
“in  the  bosom  of  the  Father”  ? 
Francis.  Jesus  ;  in  God’s  love. 

Mr.  Alcott.  Bosom  is  then  — 


INSPIRATION. 


37 


Lucia.  An  emblem  of  God’s  love. 

Mr.  Alcott.  How  many  of  you  think  your  spirits 
are  in  the  bosom  of  God  ? 

(Several.) 

.  Francis.  If  we  love  God. 

Mr.  Alcott.  Who  has  declared  God  ? 

All.  Christ.  • 

Mr.  Alcott.  What  in  you  declares  God  ? 

Several.  The  spirit. 

Mr.  Alcott.  Have  you  all  this  spirit  assuring  you 
that  God  is  in  you  and  loves  ? 

(  They  held  up  hands.) 

Do  any  of  you  think  so  because  your  parents,  teachers, 
or  ministers,  say  so  ?  . 

(Many  held  up  hands.)  . 

Andrew.  I  feel  it. 

Mr.  Alcott.  To  whom  are  we  most  inde'bted  for 
knowledge  of  God  ? 

All.  To  Jesus.  .  . . 

Mr.  Alcott.  Our  subject  to  day  has  been  inspira¬ 
tion,  as  it  was  in  our  last  conversation.  In  our  next, 
we  shall  speak  of  outward  facts.  We  are  coming  to 
the  history  of  the  appearing  of  spirit  on  the  earth  in  a 
body  —  to  its  advent. 


VOL.  i. 


4 


CONVERSATION  V. 

ANNUNCIATION  OF  SPIRIT  TO  PATERNITY. 


PATERNAL  SENTIMENT. 


V.  Evidence  of  Paternal  Sentiment. 

Annunciation  of  John  the  Baptist.  —  Vision  of  Zacharias  from  the  Sacred 
Text.  —  Paternity.  —  Vision  of  Paternity.  —  Consequences  of  Unbelief. 
—  Obedience.  —  Emblem  of  Aspiration. — Theory  of  Visions.  —  Festival 
at  Birth.  —  Idea  of  Holy  Ghost.  —  Spiritual  Culture.  —  Intuition  of  Con¬ 
science.  —  Conception  of  Spirit.  —  Close. 


Review. 


Mr.  Alcott.  What  has  been  the  subject 
of  our  conversations  since  we  began  the 
study  of  the  Gospels  ? 

William  B.  Our  spirit. 

Franklin.  Christ’s  spirit. 

Lucia.  God’s  spirit. 

George  K.  Spirit. 

William  B.  We  spoke  of  the  parts  of  spirit.  (See 
Note  44.) 

Mr.  Alcott.  What  were  some  of  its  parts  ? 
William  B.  Faith  and  Love.  (See  Note  45.) 
Frank.  Goodness. 

Edward  B.  Truth. 

Andrew.  Conscience. 

Lucy.  The  spirit’s  senses.  (See  Note  46.) 


.  .  ,  Mr.  Alcott.  I  am  now  going:  to  read 

Annunciation  of  #  0  0 

John  the  Baptist,  how  that  spirit  —  John’s  spirit,  which  you 

have  decided  came  from  God  —  took  a 

body.  It  was  about  two  thousand  years  ago,  in  the 

country  of  Judea.  (See  the  Map.)  It  was  governed 

by  a  king  called  Herod.  Mr.  A.  then  read  the 


PATERNAL  SENTIMENT. 


39 


♦  " 

Before  the 
Vulgar  iEra,  6. 
Julian  Period, 
4708. 

VISION  OF  ZACHARIAS. 

Luke  i.  5-25. 

.  5  There  was  in  the  days  of  Herod,  the  king 

of  Judsea,  a  certain  priest  named  Zacharias, 
of  the  course  of  Abia  :  and  his  wife  was  of  the  daughters 
of  Aaron,  and  her  name  was  Elisabeth. 

Temple  at 
Jerusalem. 

6  And  they  were  both  righteous  before  God,  walking 
in  all  the  commandments  and  ordinances  of  the  Lord 

blameless. 

7  And  they  had  no  child,  because  that  Elisabeth  was 
barren,  and  they  both  were  now  well  stricken  in  years. 

8  And  it  came  to  pass,  that  while  he  executed  the  priest’s 
office  before  God  in  the  order  of  his  course, 

9  According  to  the  custom  of  the  priest’s  office,  his  lot 
was  to  burn  incense  when  he  went  into  the  temple  of  the 
Lord. 

*  Exod.  xxx.  7. 
Levit.  xvi.  17. 

10  *  And  the  whole  multitude  of  the  people  were  praying 
without  at  the  time  of  incense. 

11  And  there  appeared  unto  him  an  angel  of  the  Lord 
standing  on  the  right  side  of  the  altar  of  incense. 

12  And  when  Zacharias  saw  him ,  he  was  troubled,  and 
fear  fell  upon  him. 

13  But  the  angel  said  unto  him,  Fear  not,  Zacharias  : 
for  thy  prayer  is  heard  ;  and  thy  wife  Elisabeth  shall  bear 
thee  a  son,  and  thou  shalt  call  his  name  John. 

14  And  thou  shalt  have  joy  and  gladness 3  and  many  shall 
rejoice  at  his  birth. 

15  For  he  shall  be  great  in  the  sight  of  the  Lord,  and 
shall  drink  neither  wine  nor  strong  drink  3  and  he  shall  be 
filled  with  the  Holy  Ghost,  even  from  his  mother’s  womb. 

f  Mai.  iv.  6. 

16  f  And  many  of  the  children  of  Israel  shall  he  turn  to 
the  Lord  their  God. 

17  And  he  shall  go  before  him  in  the  spirit  and  power  of 
Elias,  to  turn  the  hearts  of  the  fathers  to  the  children,  and 
the  disobedient  to  the  wisdom  of  the  just 3  to  make  ready 
a  people  prepared  for  the  Lord. 

18  And  Zacharias  said  unto  the  angel,  Whereby  shall  I 
know  this?  for  lam  an  old  man,  and  my  wife  well  stricken 
in  years. 

19  And  the  angel  answering  said  unto  him,  I  am  Gabriel, 
that  stand  in  the  presence  of  God ;  and  am  sent  to  speak 
unto  thee,  and  to  show  thee  these  glad  tidings. 

20  And,  behold  thou  shalt  be  dumb,  and  not  able  to  speak, 
until  the  day  that  these  things  shall  be  performed,  because 
thou  believest  not  my  words,  which  shall  be  fulfilled  in 
their  season. 

40 


RECORD  OF  CONVERSATIONS. 


Before  th'e 
Vulgar  iEra,  6. 
Julian  Period, 
4708. 

Temple  at 
Jerusalem. 


21  And  the  people  waited  for  Zacharias,  and  marvelled 
that  he  tarried  so  long  in  the  temple. 

'22  And  when  he  came  out,  he  could  not  ■  speak  unto 
them  :  and  they  perceived  that  he  had  seen  a  vision  in  the 
temple :  for  he  beckoned  unto  them  and  remained  speech¬ 
less. 

23  And  it  came  to  pass,  that,  as  soon  as  the  days  of  his 
ministration  were  accomplished,  he  departed  to  his  own 
house. 

24  And  after  those  days  his  wife  Elisabeth  conceived, 
and  hid  herself  five  months,  saying, 

25  Thus  hath  the  Lord  dealt  with  me  in  the  days  where¬ 
in  he  looked  on  me,  to  take  away  my  reproach  among  men. 


He  then  asked  them  to  tell,  what  thoughts  had  en¬ 
tered  their  minds  while  he  was  reading. 


Joseph.  I  couldn’t  see  how  Zacharias 

Vision  of  Pater-  .  ,  „  .  .  .  ,  .  i 

nity.  could  tell  whether  an  angel  had  come  or 

.  not —  for  an  angel  is  in  visible  —  and  is  not 
to  he  seen  outside,  hut  within. 

Mr.  Alcott.  Do  you  think  Zacharias  made  a  mis¬ 
take  ?  • 

Joseph.  No,  but  I  don’t  see  how* he  knew.  (See 
Note  47.) 

Charles.  I  thought  he  saw  the  angel.  But  I  could 
not  understand  how  it  came. 

George  B.  I  thought  Zacharias  ought  to  have  be¬ 
lieved  the  angel’s  words. 


Alexander.  1  don’t  see  why  the  angel 

Consequences  ,  .  .  ,  ,  ,  *  ,  .  . 

of  Unbelief.  .  made  him  dumb,  except  he  did  not  wish 

.  .  •  Zacharias  to  tell  the  people  he  was  going 

to  have  a  child.  (See  Note  48.) 

Andrew.  I  thaught  that  man  wanted  to  have  a 

child,  so  he  prayed  for  it,  but  he  did  not"  believe  the 

.angel,  because  lie  could  not  see  how-  the  angel  could 

know  God  was  going  to  give  him  one.'  (See  Note  49.) 

*  <  ... 


PATERNAL  SENTIMENT. 


41 


Franklin.  I  thought  he  dreamed  it. 

Mr.  Alcott.  Is  a  dream  a  reality  ? 

Franklin.  Sometimes.  It  was  in  this  case.  (See 
Note  50.) 

Edward  B.  I  did  not  see  why  the  angel  made  him 
dumb.  I  don’t  wonder  he  did  not  believe  ;  he  could  not 
tell  but  it  was  an  evil  spirit  come  to  tempt  him. 

Mr.  Alcott.  Do  you  believe  in  evil  spirits  ? 

Edward  B.  I  don’t  see  why  evil  spirits  should  not 
come  as  well  as  good  ones.  (See  Note  51.) 

Edward  J.  I  don’t  see  how  it  was  right  for  God  to 
make  Zacharias  dumb,  for  God  must  have  made  him 
disbelieve. 

Emma.  I  should  not  think  the  disbelief  came  from 
God.  God  certainly  gave  Zacharias  power  to  believe. 

George  K.  Now,  Mr  Alcott  !  do  you  think  it  was 
right  for  God  to  make  Zacharias  dumb  ? 

Mr.  Alcott.  Why  do  you  think  it  was  wrong  ? 

George  K.  I  don’t  think  Zacharias  was  wrong  in 
not  believing  in  the  angel  on  the  angel’s  own  word. 
God  ought  to  have  convinced  Zacharias  that  it  was  a 
good  angel.  It  is  not  always  wrong  to  doubt.  Zacha¬ 
rias,  perhaps,  could  not  believe  such  good  news,  be¬ 
cause  he  might  have  thought  he  was  not  good  enough 
to  have  the  child.  Very  good  people  often  think  they 
are  worse  than  they  are.  I  think  the  angel  ought  to 
have  explained  to  Zacharias. 

Emma.  Zacharias  did  not  entirely  doubt.  He  asked 
for  a  sign,  and  a  sign  was  given. 

Edward  B.  Gabriel  made  him  dumb,  not  to  punish 
him,  but  to  give  him  a  sign  of  God’s  power,  and  con¬ 
vince  him  that  God  could  make  old  people  have  child¬ 
ren,  or  do  any  thing.  (See  Note  52.) 

Mr.  Alcott.  But  why  should  not  old  people  have 
children  ? 


4* 


42 


RECORD  OF  CONVERSATIONS. 


One.  Because  they  would  not  live  long  enough  to 
bring  them  up. 

Lucia.  Zacharias  asked  for  a  sign.  His  being 
dumb  was  a  sign. 


Obedience. 


Mr.  Alcott  read  the  verse,  cc  walking  in 
all  the  commandments  and  ordinances  of 
the  Lord  blameless.”  What  is  blameless  ?. 

Charles.  “  Blamele.ss”  is  obedient  to  conscience. 

Mr.  Alcott.  How  dp  commandments  and  ordinan¬ 
ces  differ  ? 

Edward  B.  A  commandment  is  express,  and  one 
will  be  punished  who  does  not  obey.  An  ordinance  is 
more  free  ;  baptism,  and  Jesus’s  feasts  are  ordinances, 
that  may  be  followed  or  not. 


Emblem  of 
Aspiration, 


Mr.  Alcott  read.  “  His  lot  was  to  burn 
incense.”  For  what  ? 

Charles.  To  carry  up  the  prayers. 

Some  added.  As  an  emblem. 

Mr.  Alcott.  What  are  prayers  ? 

William  B.  Asking  God  not  only  with  your  mouth, 
but  with  your  heart  and  spirit,  to  take  care  of  you,  and 
give  you  what  you  need. 

Mr.  Alcott.  What  goes  up  ? 

William  B.  Your  spirit  in  faith  ;  your  heart  in 
love.  (See  Note  53.) 


Theory  of 
Visions. 


Mr.  Alcott.  “  And  there  appeared  unto 
him  an  angel.”  Have  any  nf  you  seen 
an  angel  ? 

Franklin.  I  have  seen  one  in  my  soul,  but  not 
with  my  outward  eyes. 

Several.  So  have  I.  (See  Note  54.) 

William  B.  I  never  saw  one  in  my  soul,  till  I  saw 
Greenough’.s  group.  (See  Note  55.) 


PATERNAL  SENTIMENT. 


43 


Mr.  Alcott.  Have  all  of  you  seen,  angels  like 
Franklin  ?  Those  may  rise  who  never  have  seen  one 
even  so.  (See  Note  56.) 

( Joseph ,  Andrew ,  and  others' rose.} 

Edward  B.  I  think  there  can  be  spirits  without 
bodies,  but  they"  can  only  be  seen  by  miracle,  as  Zacha- 
rias  saw  this  one  ;  and  such  miracles  do  not  happen  in 
these  times.  (See  Note  57.) 

Mr.  Alcott.  Can  you  conceive  .  that  when  God 
sends  a  message,  —  a  thought  into  the  soul,  —  the  mind 
of  the  person  may  give  a  shape  to  the  message  ? 

( Some  thought  they  could,  others,  not.) 

Might  not  the  Angel,  or  God’s  message,  be  real  though 
invisible,  and  the  mind  of  Zacharias  give  it  shape  ? 

( There  was  a  difference  of  opinion.)  (See  Note  58.) 

“  Thy  prayer  is  heard.”  What  prayer  ? 

Several.  For  a  child. 

( Some  conversation  ensued  on  the  reasons  for  joy  at  the 
birth  of  a  child.  Mr.  Alcott  described  a  festival  to 
be  held  on  the  birth  of  a  child,  emblematic  of  the 
causes  of  our  joy  in  its  birth,  and  suggest- 
BbthVal  at  e<^  thoughts  appropriate  for  that  occasion. 

They  all  expressed  great  pleasure  in  his 
picture.  He  then  returned  to  the  subject,  and 
asked,  —  How ■  did  the  ’angel  say  the  child  should 
live  ? 

Several.  He  should  be  temperate,  abstemious. 
(See  Note  59.) 

Mr.  Alcott.  What  does  it  mean  by  his 
Ghostf  H°ly  being  “  filled  with  the  Holy  Ghost  ?  ” 

George  K.  That  he  should  be  full  of 
goodness,  love,  faith,  truth. 

Mr.  Alcott;  What  does  Holy  Ghost  mean  ? 

Lucy.  Here  it  means  the  word  of  God. 


44 


RECORD  OF  CONVERSATIONS. 


William  B.  It  means,  he  should  believe  in  the 
word  of  God. 

Augustine.  Our  spirits  are  the  Holy  Ghost. 

Frank.  A  man  that  has  a  great  deal  of  truth  and 
goodness  is  a  holy  ghost. 

Mr.  Alcott.  Are  there  any  holy  ghosts  in  Boston  ? 

Frank.  No  very  holy  ghosts  here. 

Alexander.  Holy  ghost  means  about  the  same  as 
angel,  but  not  so  innocent. 

John  B.  God  is  the  best  Holy  Ghost.  Jesus  is  the 
next  best. 

Andrew.  John’s  having  the  holy  ghost,  means  that 
he  did  not  give  up  to  his  body. 

Edward  B.  I  think  holy  ghost  there  means  God. 
But  generally  ghosts  mean  troubled  spirits. 

( Here  some  conversation  ensued  on  popular  super¬ 
stitions ,  and  some  ghost  stories  were  told.  Mr. 
Alcott  ended  with  saying ,  —  But  this  child  was  not 
filled  with  such  ghosts ,  but  with  pure  thoughts ,  good 
affections,  —  a  holy  spirit .) 

Mr.  Alcott.  What  is  meant  by  his 
Culture1  cc  turning  the  hearts  of  the  fathers  to  the 
children  ”  ? 

Franklin.  The  children  should  turn  the  hearts  of 
their  fathers  from  idolatry  by  their  goodness.  (See 
Note  60.) 

Mr.  Alcott.  Are  there  any  idolaters  in  Boston  ? 

Augustine.  A  great  many.  They  worship  money. 
(See  Note  61.) 

Fra  nklin.  Gluttons  are  idolaters. 

Emma.  Their  bodies  are  their  idols. 

Charles.  The  spiritually  minded  may  make  idols  of 
their  spirits  and  neglect  their  bodies.  (See  Note  62.) 

Mr.  Alcott.  What  is  “the  wisdom  of  the  just”  ? 

Lucy.  Spiritual  beauty. 


PATERNAL  SENTIMENT. 


45 


Charles.  Knowledge  of  justice. 

Mr.  Alcott.  How  does  Gabriel  stand  in 

Conscience’ '  the  PreS-enCe  »f '  G°d  ? 

Frank.  That  means  to  be  good ;  but  I 
don’t  see  how  Gabriel  could  stand  in  God’s  presence, 
when  he  had  made  Zacharias  dumb  just  because  he  did 
not  believe  him.  (See  Note  63.) 

Mr.  Alcott.'  Perhaps  Zacharias  was  made  dumb, 
in  order  that  he  might  not  communicate  his  doubts  to 
others.  The  paternal  sentiment  cannot  be  uttered4  its 
sign  is  feeling  ;  it  is  inward. 

How  do  feelings  get  into  your  minds  ? 

Several.  God  sends  them. 

Mr.  Alcott.  Do  you  take  them  all  ? 

Lucy.  No  ;  we  are  not  good  enough. 

Augustine.  We  have  not  room  enough  for  all. 

Mr.  AlcottJ  How  many  of  you  think  your  own 
spirit  stands  in  the  presence  of  God  ? 

( Many  Held  up  hands.)  (See  Note  64.) 

When  you  do  wrong  —  does  it 
‘  Emma.  God  sees  us  even  then. 

Mr.  Alcott.  Do  we  see  God.  then  ? 

William  B.  No  ;  if  we  did,  we  should  never  do 
wrong.* 

*  This  remark  is  very  characteristic  of  the  child  who  made  it. 
His  mind  was,  in  many  respects,  of  a  precocious  developement. 
His  physical  organization  seemed  to  cast  him  early  in  life  upon 
the  religious  sentiment,  for  happiness  ;  and  he  had  become  some¬ 
what  mature  in  religious  experience.  He  was  .very  serious  in 
disposition,  and  had  the  germs  of ‘very  fine  reasoning  pow¬ 
ers,  as  will  be  remarked  .in  much  that  he  says.  But  an  ardent 
temperament,  together  with  his  feeble,  physical  organization, 
exposed  him  to  great  inequalities  of  spirits,  and  gave  him  great 
moral  difficulties  to  master  within  himself.  He  was  deeply  sin¬ 
cere,  and  every  one. of  his  words  may  be-  depended  upon  as  a 
perfect  transcript  of  his  mind  for  the.  time  being.  Rec, 


f 


46  RECORD  OF  CONVERSATIONS. 

Mr.  Alcott.  Do  you  think  that  this  vision  was  in 
the  mind  of  Zacharias,  and  that  no  visible  shape  ap¬ 
peared  to  his  eyes  ? 

Edward  B.  I  do  not  believe  mere  imagination  could 
make  him  dumb.  (See  Note  65.) 

(, Anecdotes  were  here  told  to  show  Edward  B.  that  a 
mental  condition  was  always  one  link  in  the  chain  of 
causes ,  that  produced  an  outward  effect .) 

Edward  B.  Yes  ;  I  understand  now.  And  I  think 
Zacharias  did  see  the  angel  within  his  own  spirit. 

Mr.  Alcott  read,  —  “  After  those  days 
Concepti°n  Elizabeth  conceived.”  What  does  con- 

ot  Spirit. 

ceive  mean  ? 

’  Lucy.  She  found  out  in  her  spirit. 

Mr.  Alcott.  It  would  not  do  for  children  to  be 
born  without  their  parents  being  prepared  to  take  care 
of  them.  Mothers  always  have  signs  and  feel  disposed 
to  keep  hidden,  or  retired,  and  think  about  it ;  and  it  is 
right  they  should,  for  it  is  a  great  thing  to  have  the  care 
of  a  child.  (See  Note  66.) 

George  K.  It  has  been  a  very  interesting  conver¬ 
sation  this  morning. 

Mr.  Alcott.  How  long  have  we  been  conversing  ? 

Lucy.  I  should  think  about  half  an  hour. 

Mr.  Alcott.  Why  does  time  seem  to  be  destroyed 
while  we  talk  ? 

Emma.  Because  we  are  not  thinking  of  time. 

Lucia.  Because  we  are  in  eternity. 

Mr.  Alcott.  Our  subjects  have  but  little  to  do 
with  time.  All  who  have  been  very  much  interested 
may  rise. 

{All  rose  smilingly.)  (See  Note  67.) 

You  seem  to  be  deeply  interested  in  this  account  of  the 
preparation  for  birth,  or  the  appearing  of  spirit  to  the 
external  senses. 


CONVERSATION  VI. 


ANNUNCIATION  OF  SPIRIT  TO  MATERNITY. 

CHASTITY. 


VI.  Evidence  of  Maternal  Sentiment. 

Vision  of  Mary  from  the  Sacred  Text.  —  Maternity.  —  Purity  of  Body. — • 
Heralds  of  Genius  — Idea  of  Dreams. — Integrity  of  Dreams.  —  Origin  of 
Disease.  —  Maternal  Faith.  —  Perpetuity  of  Holiness.  —  Divine  Instinct  of 
Human  Generation.  —  Angels  of  Conception.  —  Holiness  of  Maternity. 

Mr.  Alcott  called  the  attention  of  the  children  to  the 
subject,  and  then  read  the 

VISION  OF  MARY. 


Luke  i.  26-38. 


Before  the 
Vulgar  iEra,  5. 
Julian  Period, 
4709. 

Nazareth. 


Maternity. 


*  Dan.  vii.  14. 
Mic.  iv.  7. 


26  And  in  the  sixth  month  the  angel  Gabriel 
was  sent  from  God  unto  a  city  of  Galilee, 
named  Nazareth, 

27  To  a  virgin  espoused  to  a  man  whose  name  was 
Joseph,  of  the  house  of  David ;  and  the  virgin’s  name  teas 
M  ary. 

28  And  the  angel  came  in  unto  her  and  said,  Hail,  thou 
that  art  highly  favored,  the  Lord  is  with  thee  :  blessed  art 
thou  among  women. 

29  And  when  she  saw  him ,  she  was  troubled  at  his  say¬ 
ing,  and  cast  in  her  mind  what  manner  of  salutation  this 
should  be. 

30  And  the  angel  said  unto  her,  Fear  not,  Mary :  for 
thou  hast  found  favor  with  God. 

31  And,  behold,  thou  shalt  conceive  in  thy  womb,  and 
bring  forth  a  son,  and  shalt  call  his  name  JESUS. 

32  He  shall  be  great,  and  shall  be  called  the  Son  of  the 
Highest :  and  the  Lord  God  shall  give  unto  him  the  throne, 
of  his  father  David  : 

33  *  And  he  shall  reign  over  the  house  of  Jacob  for  ever ; 
and  of  his  kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the  angel,  How  shall  this  be, 
seeing  I  know  not  a  man  ? 


RECORD  OF  CONVERSATIONS. 

N 

35  And  the  angel  answered  and  said  unto  her,  -  The  Holy 
Ghost  shall  come  upon  thee, .and  the  power  of  the  highest 
shall  overshadow  thee  ;  therefore  also  that  holy  thing  which 
shall  be  born  of  thee  shall  be  called  the  Son  of  God.  ' 

35  And,  behold,  thy  cousin  Elisabeth,  she  hath  also  con¬ 
ceived  a  son  in  her  old  age :  and  this  is  the  sixth  month 
with  her  who  was  called  barren. 

37  For  with  God  nothing  shall  be  impossible. 

38  And  Mary  said,  Behold  the  handmaid  of  the  Lord ; 

be  it  unto  me  according  to  thy  word.  And  the  angel  de¬ 
parted  from  her.  • 

After  reading  this  passage,  Mr.  Alcott  asked  the  usual 
question. 

Charles;  I  made  a  picture  in  my  mind,  of  the  an¬ 
gel’s  coming  to  Mary  ;  but  I  cannot  describe  it. 

Lemuel.  I  do  not  think  Gabriel  ought  to  have  told 
Mary  until  after  John  was  born,  because  John  came  to 
prepare  the  way. 

Samuel  R.  I  do  not  know  what  was  the 

Purity  of  Body.  T  u  ,  •  *  t 

use  of  John’s  coming  to  announce  Jesus. 
(Mr.  Alcott  here  remarked,  that  John’s  announcement 
of  Jesus  was  a  moral  preparation.  He  described 
his  ministry,  as  one  of  Temperance.  To  discipline 
and  purify  the  body,  was  a  natural  preparation  for  the 
unfolding  of  the  spirit.  I  wish  I  could  have  pre¬ 
served  this  fine  discourse.  He  ended  with  remark¬ 
ing,  that  great  men  were  generally  thus  announced .) 

Welles.  Did  Socrates  have  a  forerun- 

Heralds  of  nor  ? 

Genius.  * 

Mr.  Alcott.  Anaxagoras,  (you  see  his 
bust  over  the  book-case,)  is  thought  to  have  prepared 
the  way  for  Socrates,  by  teaching  that  God  was 
Thought.  Others  had  taught  that  God  was  Water, 
or  Fire,  or  some  material  substance.  None  seem  to 
have  had  the  idea  of  spirit.  (See  Note  68.) 


48 


Before  the 
V ulgar  JE ra,  5. 
Julian  Period, 
4709. 

Nazareth. 


CHASTITY. 


49 


Andrew.  In  old  times  God  spoke  in 
andVieJns!0119  dreams  that  came  to  pass.  God  told  Mary 
in  a  dream  that  she  was  to  have  a  son. 

Mr.  Alcott.  Does  God  speak  in  dreams  now  ? 

Andrew.  No  ;  he  has  spoken  enough  in  dreams  in 
past  times. 

George  K.  And  he  has  spoken  by  prophetSj  so  that 
dreams  are  no  longer  necessary.  Enough  has  been 
done  and  said  to  make  people  good  if  they  will  be. 
(See  Note  69.) 

Mr.  Alcott.  Are  people  made  good  ? 

George  K.  Some  of  them. 

Mr.  Alcott.  Have  enough  been  made  good  ? 

George  K.  No  ;  for  enough  would  be  all. 

Franklin,  The  Bible  is  now  instead  of  visions. 

Willtam  B.  We  can  think  more.  We  have  more 
thoughts  and  better  ones,  and  do  not  need  dreams. 

Charles.  We  are  better  acquainted  with  our  minds 
than  they  were. 

Edward  J.  Our  minds  are  like  God  ;  so  we  do  not 
need  the  dreams. 

(Mr.  Alcott  here  made  some  remarks  on  dreaming  ; 
and  spoke  of  a  lady ,  whose  conduct  for  the  next  day 
was  foretold  in  a  dream ,  in  all  its  details,  the  night 
before  :  and  who  believed  the  dream  was  sent  for 
her  good.  A  story  was  also  told  of  a  lunatic,  ivho 
committed  murder  and  arson  because  he  dreamed  a 
great  many  times,  that  God  commanded  him  to  make 
a  burnt  offering  and  sacrifice ;  which  he  interpreted 
to  mean  the  neighbouring  church  and  its  minister  ; 
and  how  he  was  tried  and  condemned,  but  the  execu¬ 
tion  was  'remitted  on  account  of  a  general  conviction 
that  he  was  crazy,  and  how  he  lived  in  prison,  very 
contentedly ,  the  rest  of  his  life.) 

VOL.  i.  5 


50 


RECORD  OF  CONVERSATIONS. 


George  K.  God  meant  some  harmless 
Dreamsf0f  sacrifice  and  burnt  offering.  But  that  man 
was  naughty  and  made  it  out  so. 

Mr.  Alcott.  Was  it  right  not  to  punish  him  ? 

George  K.  It  was  right  not  to  kill  him,  if  he  was 
crazy  ;  but  to  imprison  him,  where  he  could  do  no 
more  mischief. 

(  The  rest  held  up  their  hands.) 

William  B.  Mr.  Alcott,  I  think  that  man  was  de¬ 
ceived  on  account  of  his  own  sinfulness  ;  and  that  no 
man,  who  is  sinful,  ought  to  be  so  very  sure  that  his 
inward  feelings  are  understood  by  him  rightly.  Zach- 
arias,  you  know,  had  this  self  distrust,  which  arose 
from  his  knowing  that  he  had  sinned.  He  could  not 
feel  sure,  even  when  the  vision  was  really  a  true  one. 

Mr.  Alcott.  Then  you  think  visions  are  possible  ? 

William  B.  Oh  yes  !  But  only  Jesus  Christ  could 
feel  sure  of  all  his  visions,  because  he  only  knew  that 
he  was  perfect.  (See  Note  70.) 

(Mr.  Alcott  here  spoke  of  insanity ,  as  originating  in 
want  of  temperance  in  the  individual,  or  in  his  an¬ 
cestors. 


Origin  of 
Disease. 


Edward  B.  It  sa}^s  in  the  Bible,  that  the 
sins  of  fathers  shall  be  visited  on  their 
children. 

Mr.  Alcott.  And  they  are  visited  in  this  manner  ; 
sin  produces  disease  ;  diseases  are  inherited  from  gene¬ 
ration  to  generation.  (See  Note  71.) 


Joseph,  what  do  you  think  of  the  reading  ? 

Joseph.  Mary  ought  to  have  believed  the 

Maternal  Faith.  .  .  ,  ^  ^ 

angel  without  asking  any  questions. 

Mr.  Alcott.  She  asked  in  surprise,  I  think,  not 
in  doubt.  Why  was  she  called  “  highly  favored  55  ? 
Charles.  Because  she  was  to  have  a  holy  child. 
Lucia.  Because  she  was  good. 


CHASTITY. 


51 


Frank.  Because  her  son  was  to  be  a  good  man. 
Emma.  Good  mothers  all  have  good  children. 

Lemuel  and  Others.  No  ;  my  mother  is  good. 
George  K.  She  was  highly  favored  because  she 
loved,  and  her  child  was  to  love  every  body,  and  God. 
(See  Note  72.) 

Mr.  Alcott.  Why  was  he  called,  “Son 
S“,0f  of  the  Highest”? 

William  B.  Because  he  never  sinned. 
Mr.  Alcott.  Do  the  high  never  sin  ? 

William  B.  The  high  in  this  world  do,  but  not  the 
high  in  the  spiritual  world. 

Mr.  Alcott.  What  is  meant  by,  “  the  throne  of 
his  father  David”  ?  (See  Note  73.) 

Charles.  A  great  deal  of  power.  It  does  not  mean 
a  material  throne. 

Mr.  Alcott.  What  does  it  mean  by  saying,  “  of 
his  kingdom  shall  be  no  end  ”  ? 

Charles.  It  is  eternal,  immortal.  (See  Note  74.) 
Mr.  Alcott.  Why  wras  this  child  called  the  Son  of 
God  ? 

Edward  J.  Because  he  was  like  God.  Being  like 
God  is  being  his  son. 

Emma.  The  holy  spirit  is  the  son  of  God. 
Augustine.  Jesus  is  the  Son  of  God. 

Mr.  Alcott.  Such  of  you  as  think  that 

Divine  Instinct  ...  ~  n ,  , 

of  Human  the  spirit,  the  power  oi  God,  was  act- 

Generation.  .  ,  , 

ing  when  you  wrere  beginning  to  be,  may 
rise. 

( Half  rose  ;  the  rest  said  they  did  not  understand  the 
question. ) 

Such  of  you  as  think  that  when  your  fathers  and  moth¬ 
ers  loved  each  other,  and  wanted  a  child  of  their  own 


52 


RECORD  OF  CONVERSATIONS. 


to  love,  God  was  present  and  gave  a  spirit  from  him¬ 
self,  in  answer  to  their  prayer,  may  rise. 

(Ml  rose.)  (See  Note  75.) 

Mr.  Alcott.  Was  Jesus’  birth  different  from  com¬ 
mon  births  ? 

(A  few  held  up  hands.) 

Those  who  think  there  is  something  like  his  birth  in 
every  birth,  may  rise. 

(All  the  rest  rose.) 


Charles.  No  angel  appeared  to  my  moth- 

Conception.  er>  ^ut  Pel'haps  a  thought  came  to  her. 

Welles.  I  have  not  yet  found  out  wheth¬ 
er  angels  come  in  bodies  or  not. 

Mr.  Alcott.  What  do  you  think  about  it  ? 
Welles.  I  have  always  thought  that  angels  were 
spirits  in  heaven,  but  had  bodies  when  sent  down  on 
earth. 

Mr.  Alcott.  Who  think  angels  have  bodies,  which 
are  as  much  a  part  of  their  life  as  ours  are  ? 

(Some  held  up  hands.) 

Was  this  angel  an  appearance  to  Mary’s  eyes  ? 
Charles  and  Susan.  Yes. 

Mr.  Alcott.  Or  was  it  a  deep  thought  in  her  mind  ? 
The  rest.  It  was  a  thought. 

Andrew.  Mary  saw  the  angel  with  her  spirit  ;  for 
the  angel  came  into  her  spirit,  and  her  imagination  gave 
it  a  shape. 

Frederic.  When  I  have  been  sick  I  have  seen  all 
manner  of  shapes  that  my  own  imagination  made. 
Augustine.  We  are  all  angels  in  bodies. 

Mr.  Alcott.  Do  the  rest  think  so  ? 

(All  rose.) 

Lucia.  We  were  all  angels  when  we  were  babies. 


CHASTITY. 


53 


Holiness  of 
Maternity. 


Mr.  Alcott.  Why  did  the  angel  say  to 
Mary,  “  The  Lord  is  with  thee  ”  ? 

George  K.  I  don’t  know.  The  Lord  is 
always  with  us. 

Arnold.  The  Lord  is  with  us  when  we  are  good. 

Augustine.  The  Lord  is  with  us  when  we  are  bad, 
or  we  could  not  live. 

Mr.  Alcott.  He  then  keeps  us  from  destroying 
ourselves,  as  we  should  do  if  we  did  wrong  continually. 
“  In  God  we  live  and  move  and  have  our  being.” 
You  seem  to  have  been  much  interested  to-day.  I  am 
glad  these  conversations  please  you  so  well.  —  On  what 
subject  have  we  been  talking  this  morning  ? 

Several.  Preparing  for  birth. 

Mr.  Alcott.  It  is  a  subject  upon  which 
more  should  be  said  than  has  been.  It 
should  not  be  thought  of,  except  with  the 
purest  and  holiest  feelings.  I  am  glad  to  find  that  your 
associations  regarding  it  are  so  pure  and  worthy. 


Sacredness 
of  Subject. 


5* 


CONVERSATION  VII. 

INCARNATION  OF  SPIRIT. 


GESTATION. 


Y1L  Evidence  of  Maternal  Sympathy. 

Interview  between  Mary  and  Elisabeth,  from  the  Sacred  Text.  —  Instinctive 
Joy. —  Divine  Instinct  of  Maternity.  —  Blessedness  of  Maternity.  —  Hu¬ 
mility. —  Ecstasy.  —  Quickening  of  the  Infant  Body.  —  Thanksgiving  for 
Maternity.  —  Anticipation  of  Maternal  duties. 


Mr.  Alcott  remarked  on  the  subject  of  the  last  con¬ 
versation,  and  began  with  reading  the 


INTERVIEW  BETWEEN  MARY  AND  ELISABETH. 


Luke  i.  39-56. 


Before  the 
Vulgar  A3ra,  5. 
Julian  Period, 
4709. 

Hebron. 


Sympathy. 


39  And  Mary  arose  in  those  days,  and  went 
into  the  hill  country  with  haste,  into  a  city 


of  Juda ; 

40  And  entered  into  the  house  of  Zacharias  and  saluted 
Elisabeth. 

41  And  it  came  to  pass,  that,  when  Elisabeth  heard  the 
salutation  of  Mary,  the  babe  leaped  in  her  womb  :  and 
Elisabeth  was  filled  with  the  Holy  Ghost: 

42  And  she  spake  out  with  a  loud  voice,  and  said, 
Blessed  art  thou  among  Women,  and  blessed  is  the  fruit  of 
thy  womb. 

43  And  whence  is  this  to  me,  that  the  mother  of  my  Lord 
should  come  to  me  ? 

44  For,  lo,  as  soon  as  the  voice  of  thy  salutation  sounded 
in  mine  ears,  the  babe  leaped  in  my  womb  for  joy. 

45  And  blessed  is  she  that  believed  :  for  there  shall  be  a 
performance  of  those  things  which  were  told  her  from  the 
Lord. 

46  And  Mary  said, 

My  soul  doth  magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced  in  God  my  Saviour. 


GESTATION. 


55 


Before  the 
Vulgar  iEra,  5. 
Julian  Period, 
4709. 

Hebron. 


*  Isaiah  li.  9. 
f  Ps.  xxxiii.  10. 

X  1  Sam.  ii.  6. 

§  Ps.  xxxiv.  10. 

||  Jer.  xxxi.  3, 
20. 

IT  Gen.  xvii.  19. 
Ps.  cxxxii.  11. 


48  For  he  hath  regarded  the  low  estate  of  his  hand¬ 

maiden  : 

For  behold,  from  henceforth  all  generations  shall  call 
me  blessed. 

49  For  he  that  is  mighty  hath  done  to  me  great  things  ; 

And  holy  is  his  name. 

50  And  his  mercy  is  on  them  that  fear  him 
From  generation  to  generation. 

51  *  He  hath  showed  strength  with  his  arm; 

|  He  hath  scattered  the  proud  in  the  imagination  of 
their  hearts. 

52  X  He  hath  put  down  the  mighty  from  their  seats, 

And  exalted  them  of  low  degree. 

53  §  tie  hath  filled  the  hungry  with  good  things, 

And  the  rich  he  hath  sent  empty  away. 

54  He  hath  holpen  his  servant  Israel,  ||  in  remembrance  of 

his  mercy, 

55  IT  As  he  spake  to  our  fathers,  to  Abraham,  and  to  his 

seed  for  ever. 

56  And  Mary  abode  with  her  about  three  months,  and 
returned  to  her  own  house. 


Mr.  Alcott  then  asked,  what  does  the  word  Saluta¬ 
tion  mean  ? 

T  .  .  _  George  K.  Talk. 

Instinctive  Joy. 

Lucy.  Greeting. 

Charles.  Can  we  not  salute  a  person  angrily  ? 
Several.  No  ;  salute  means  a  welcome. 

Recorder.  The  Latin  wordsal-u-te  means  in  health. 
Mr.  Alcott.  Why  did  Elisabeth  feel  so  sure  of 
having  a  child,  when  Mary  saluted  her  ? 

George  K.  I  suppose  Mary  told  her  of  her  vision. 
Frederic.  Elisabeth  knew  by  Mary’s  countenance. 
William  B.  And  by  her  whole  manner. 


Mr.  Alcott.  What  filled  Elisabeth  with 
‘he  Holy  Gh<>st  > 

Charles.  She  was  glad  to  have  a  good 
child  ;  that  made  her  full  of  spirit.  It  was  called  a 
holy  spirit,  because  she  was  full  of  love,  joy,  hope,  and 
faith. 


56 


RECORD  OF  CONVERSATIONS. 


Alexander.  It  made  her  spirit  holy  to  see,  by  Ma¬ 
ry’s  countenance,  that  she  was  to  have  such  a  child. 

Mr.  Alcott.  Do  you  think  Elisabeth’s  spirit  was 
made  holy  by  Mary’s  salutation  being  filled  with  so 
much  gladness  ? 

(cd/»  held  up  their  hands.') 

Mr.  Alcott.  What  is  the  expression  of  the  counte¬ 
nance  when  a  person  is  full  of  joy  ?  (See  Note  76.) 

Several,  simultaneously.  Smiles.  Glittering  eyes. 
Joyfulness. 

Mr.  Alcott.  Why  did  Elisabeth  speak  “with  a 
loud  voice  ”  ? 

Lucia.  Because  she  was  glad. 

Mr.  Alcott.  Was  it  a  rough,  unpleasant  voice  ? 
Lucia.  No  ;  it  was  sweet. 

Mr.  Alcott.  The  voice  has  its  meaning  also. 

Why  was  Mary  called  blessed  ? 

Augustine.  Because  she  was  going  to 

MaternitSSS  °f  bring  forth  something  blessed. 

John  B.  The  Son  of  God.  (See  Note  77.) 
Welles.  Something  hardly  to  be  equalled. 

Mr.  Alcott.  What  does  blessed  mean  ? 

Lucia.  To  be  happy. 

Charles.  To  have  a  particular  feeling  from  God. 
Frank.  Perfectness. 

Mr.  Alcott.  What  does  it  mean  by,  “  Blessed  is 
the  fruit  ”  ? 

Frank.  Blessed  is  the  child.  (See  Note  78.) 


Mr.  Alcott.  Why  does  Elisabeth  ask, 
Humility.  tc  \VLeiice  is  it  that  the  mother  of  my 

Lord  should  visit  me  ?  ” 

William  B.  She  thought  she  was  not  so  good  as 
Mary,  and  that  it  was  a  great  thing  for  so  high  a  wo¬ 
man  to  come  into  her  house. 


GESTATION. 


57 


Frederic.  She  thought  it  must  be  something  very 
important,  which  could  make  her  come. 


Mr.  Alcott  paraphrased  the  44th  verse  thus,  “The 

babe  seemed  to  be  in  my  arms.” 

Lucia.  That  was  because  she  was  so  glad 
Ecstasy.  ,  T 

to  see  Mary. 

{Lucy,  Charles,  and  Lemuel  described  the  pleasure  of 
meeting  their  fathers  after  an  absence.) 

Mr.  Alcott.  Did  something  within  make  you  run 
up  to  your  father,  Lemuel,  when  you  saw  him  ? 
Lemuel.  Yes. 

Mr.  Alcott.  Was  it  a  holy  spirit  or  an  unholy  one  ? 
Lemuel.  A  holy  spirit,  full  of  love. 

Emma.  I  never  can  speak  at  such  times. 

{All  wanted  to  speak  on  this  subject,  but  Mr.  Alcott 
said  there  was  not  time.) 

Mr.  Alcott.  What  does  love  make  ? 

Lucia.  Obedience. 

George  K.  Happiness. 

Frank.  Holiness. 

Mr.  Alcott.  Does  it  nut  make  something  to  love  ? 
(See  Note  73.) 

{Some  conversation,  omitted  here  by  the  Recorder,  is 
restored  in  the  following  note.*) 


*  Mr.  Alcott.  The  heart,  when  thus  full  of  life  and  joy,  is 
said  to  be  quickened.  Mothers  feel  this  when  they  know  chil¬ 
dren  are  to  be  given  to  them.  The  angel  of  love  first  tells  a  moth¬ 
er  that  a  child  is  coming.  Sometime  after  she  has  other  signs. 

“  Blessed  is  she  that  believed,  for  there  shall  be  a 
th  e 1  In  font  Cody  performance  to  her  of  those  things  told  by  the 
Lord.”  What  does  that  mean  ? 

{No  answer -) 

Resolution  and  faith,  lead  to  success.  Faith  brings  out  what  is 
planted  in  the  spirit  into  the  external  world.  Ed. 


58 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  What  is5  “  magnifying  the  Lord  ”  ? 

( No  answer .) 

Is  it  doing  right  or  saying  words  ? 

Several.  Doing  right. 

ibr Maternity  Lucy.  I  think  when  we  do  right  we  mag¬ 
nify  our  own  spirits. 

Lucia.  We  cannot  magnify  God  ;  we  cannot  even 
show  all  of  God  out  in  our  spirits.  (See  Note  80.) 

Mr.  Alcott.  What  does  she  mean  by,  “  he  has 
regarded  the  low  estate  of  his  handmaid  55  ? 

Lucy.  It  means,  she  thought  she  was  not  good,  and 
God  had  made  her  better. 

Mr.  Alcott.  What  is  low  estate  ? 

Aexander.  Humbleness. 

William  B.  She  had  not  outward  riches. 

Lucy.  I  thought  low  estate  meant  wickedness. 

Mr.  Alcott.  Why  should  “  all  generations  call  her 
blessed  ”  ?  (See  Note  81.) 

Lucia.  Because  she  was  the  mother  of  Jesus. 

Mr.  Alcott.  And  so  they  have.  And  here,  nearly 
two  thousand  years  after,  in  Boston,  (very  far  from 
Judea,)  a  company  of  children  are  repeating  those 
words,  and  calling  her  blessed  !  These  words  are  a 
quotation  from  the  Hebrew  prophets.  It  is  a  part  of 
one  of  those  prophetic  poems  that  she  quoted,  because 
it  seemed  to  apply  to  herself.  And  how  well  it  does 
apply  !  Why  does  it  seem  to  her  that  “he  hath 
showed  strength  with  his  arm  ”  ? 

William  B.  Because  Mary  was  nothing  very  great 
till  she  had  this  gift.  ' 

Augustine.  Because  God  had  sent  Gabriel. 

Mr.  Alcott.  What  is  the  “imagination  of  the 
proud  35  ? 

Lucy.  The  love  of  earthly,  worldly  riches. 

Mr.  Alcott.  How  had  he  “  filled  the  hungry  ”  ? 


GESTATION. 


59 


Lucia.  It  was  the  hungry  for  spiritual  food. 

Mr.  Alcott  read,  “  As  he  spake  to  our  fathers,  to 
Abraham.”  What  had  he  said  to  Abraham  ? 

Lucia.  He  had  said,  cc  Count  the  stars  ;  thy  chil¬ 
dren  shall  become  as  numerous. 

Mr.  Alcott.  How  long  did  Mary  stay  ? 

Mat  einal' L)u tie s .  SEVERAL.  Three  months. 

Mr.  Alcott.  How  do  you  suppose  they 
passed  their  time  ? 

Martha.  In  conversation  about  the  angels,  and 
about  what  their  sons  should  be. 

Lucia.  And  about  what  their  sons  should  do. 

William  B.  How  they  should  take  care  of  their 
childrens’  spirits. 

Charles.  And  how  the  Lord  had  blessed  them. 

Mr.’  Alcott.  Do  you  think  it  was  a  happy  three 
months  ? 

Lucia.  I  should  think  it  would  have  passed  quickly. 

Lucy.  I  should  think  Mary  would  have  stayed 
longer. 

George  K.  I  shouldn’t ;  I  think  she  would  want  to 
go  home  and  see  about  her  own  house.  (See  Note  82.) 

William  B.  They  thought  of  a  mother’s  duties. 

Mr.  Alcott.  And  they  doubtless  did  as  all  mothers 
should  before  so  great  an  event  as  the  birth  of  a  spirit 
on  the  earth.  In  our  next  conversation  we  shall  come 
to  the  birth  of  John  the  Baptist. 


CONVERSATION  VIII. 


NATIVITY  OF  SPIRIT. 


FAMILY  RELATION. 


Birth  and  Naming  of  John  the  Baptist,  from  the  Sacred  Text.  —  Ideas  of 
Birth-place  and  Birth.  —  Birth.  —  Sacredness  of  Birth. —  Travail  of  Body 
with  Spirit. —  Emblems  of  Birth.  —  Naming  of  Spirit  incarnate.  —  Influ¬ 
ence  of  Nature  on  Imagination.  — Analysis  ofZacharias’  Prophecy.  —  Em¬ 
blems  of  John  and  Jesus.  —  Prejudice.  —  Subject. 


Review. 


Mr.  Alcott  began  by  asking,  What  was 
our  conversation  upon  the  last  time  ? 
Charles  and  Others.  The  journey  of  Mary.  The 
visit  to  her  cousin  Elisabeth.  Their  conversation. 

Mr.  Alcott  then  read 


THE  BIRTH  AND  NAMING  OF  JOHN  THE  BAPTIST. 


Before  the 
Vulgar  JE ra,  5. 
Julian  Period, 
4709. 

Hebron. 


Birth  and 
Naming. 


Luke  i.  57  to  the  end. 

57  Now  Elisabeth’s  full  time  came  that  she 
should  be  delivered  :  and  she  brought  forth 


a  son . 

58  And  her  neighbours  and  her  cousins  heard  how  the 
Lord  had  showed  great  mercy  upon  her  j  and  they  rejoiced 
with  her. 

59  And  it  came  to  pass,  that  on  the  eighth  day  they  came 
to  circumcise  the  child  ;  and  they  called  him  Zacharias, 
after  the  name  of  his  father. 

60  And  his  mother  answered  and  said,  Not  so ;  but  he 
shall  be  called  John. 

61  And  they  said  unto  her,  There  is  none  of  thy  kindred 
that  is  called  by  this  name. 

62  And  they  made  signs  to  his  father,  how  he  would  have 
him  called. 

63  And  he  asked  for  a  writing-table,  and  wrote,  saying, 
His  name  is  John.  And  they  marvelled  all. 

64  And  his  mouth  was  opened  immediately,  and  his 
tongue  loosed ,  and  he  spake  and  praised  God. 


FAMILY  RELATION. 


61 


Before  the 
Vulgar  iEra,  5. 
Julian  Period, 
4709. 

Hebron. 


*  Ps.  cxxxii. 
17. 


|  Jer.  xxiii.  6. 
xxx.  10. 


X  Gen.  xxii.  16. 


65  And  fear  came  on  all  that  dwelt  round  about  them  : 
and  all  these  sayings  were  noised  abroad  throughout  all  the 
hill  country  of  Judea. 

66  And  all  they  that  heard  them  laid  them  up  in  their 
he, arts,  saying,  What  manner  of  child  shall  this  be  !  And 
the  hand  of  the  Lord  was  with  him. 

67  And  his  father  Zacharias  was  filled  with  the  Holy 
Ghost,  and  prophesied,  saying, 

68  Blessed  be  the  Lord  God  of  Israel ; 

For  he  hath  visited  and  redeemed  his  people, 

69  *  And  hath  raised  up  an  horn  of  salvation  for  us, 

In  the  house  of  his  servant  David  ; 

70  f  As  he  spake  by  the  mouth  of  his  holy  prophets, 

Which  have  been  since  the  world  began : 

71  That  we  should  be  saved  from  our  enemies, 

And  from  the  hand  of  all  that  hate  us  : 

72  To  perform  the  mercy  promised  to  our  fathers, 

And  to  remember  his  holy  covenant ; 

73  J  The  oath  which  he  sware  to  our  father  Abraham, 

74  That  he  would  grant  unto  us, 

That  we,  being  delivered  out  of  the  hand  of  our  enemies, 
Might  serve  him  without  fear, 

75  In  holiness  and  righteousness  before  him, 

All  the  days  of  our  life. 

76  And  thou,  child,  shalt  be  called  the  prophet  of  the 

Highest, 

For  thou  shalt  go  before  the  face  of  the  Lord  to  pre¬ 
pare  his  ways  ; 

77  To  give  knowledge  of  salvation  unto  his  people, 

By  the  remission  of  their  sins, 

78  Through  the  tender  mercy  of  our  God ; 

Whereby  the  day-spring  from  on  high  hath  visited  us, 

79  To  give  light  to  them  that  sit  in  darkness  and  in  the 

shadow  of  death ; 

To  guide  our  feet  into  the  way  of  peaces 

80  And  the  child  grew,  and  waxed  strong  in  spirit,  and 
was  in  the  deserts  till  the  day  of  his  showing  unto  Israel. 


Now  what  came  into  your  minds  while  I 

Idea  of  Birth- 

place  and  Birth,  was  reading  : 

Josiah.  The  deserts  seemed  to  me  a  great 
space  covered  with  sand,  like  that  in  the  hour-glass. 
The  sun  was  shining  on  it,  and  making  it  sparkle. 
There  were  no  trees.  John  was  there  alone. 

6 


VOL.  I. 


62 


RECORD  OF  CONVERSATIONS. 


Edward  J.  I  thought  the  deserts  meant  woods, 
with  paths  here  and  there. 

Lucy.  I  thought  of  a  space  covered  with  grass  and 
some  wild  flowers,  and  John  walking  about. 

Charles.  I  thought  of  a  prairie. 

Alexander.  I  thought  of  a  rocky  country. 

Augustine.  I  thought  of  a  fewr  trees  scattered  over 
the  country,  with  bees  in  the  trunks. 

George  K.  I  thought  of  a  place  without  houses, 
excepting  John’s  ;  and  flowers,  trees,  and  bee-hives. 

Mr.  Alcott.  I  should  like  to  hear  all  your 
B,rth’  pictures,  but  as  I  have  not  time,  you  may 

tell  me  now  what  interested  you  most  ?  (See  Note  83.) 

Charles.  The  prophecy  of  Zacharias. 

Lucia.  Elisabeth’s  saying  the  child’s  name  must  be 
John. 

Lucy.  Zacharias  finding  his  speech  again. 

Andrew.  The  birth  of  the  child. 

Mr.  Alcott.  How  was  it  ? 

Andrew.  I  thought,  one  night,  as  Elizabeth  was 
sleeping,  an  angel  brought  her  a  child,  and  made  her 
dream  she  had  one,  and  she  awoke  and  it  was  lying  at 
her  side. 

William  B.  I  think  he  w'as  born  like  other  children 
except  that  Elisabeth  had  visions.  (See  Note  84.) 

George  K.  I  thought  God  sent  an  angel  to  give  her 
a  child.  It  cried  as  soon  as  it  came  and  wraked  up  its 
mother  to  give  it  something  to  eat. 

Lucia.  When  John  was  first  born,  his  mother  did 
not  know  it,  for  he  wTas  born  in  the  night  ;  but  she 
found  it  by  her  side  in  the  morning. 

Charles.  Elisabeth  must  have  had  some  vision  as 
well  as  Zacharias,  or  how  could  she  know  the  child 
was  theirs  ?  Zacharias  could  not  speak. 

Nathan.  I  don’t  see  why  John  came  in  the  night. 
All  other  children  come  in  the  day. 


FAMILY  RELATION. 


63 


_  ,  Mr.  Alcott.  No  ;  more  frequently  in 

of  Birth.  the  night.  God  draws  a  veil  over  these 

sacred  events,  and  they  ought  never  to  be 
thought  of  except  with  reverence.  The  coming  of  a 
spirit  is  a  great  event.  It  is  greater  than  death.  It 
should  free  us  from  all  wrong  thoughts.  (See  Note  85.) 


Travail  of  Body 
with  Spirit. 


Others. 

Charles. 


by  “delivered”? 
She  delivered  her 


child 


What  is  meant 
William  B. 
to  Zacharias. 

No  ;  God  delivered  the  child  to  Elisabeth. 
Elisabeth’s  thoughts  made  the  child’s 
so  ul,  and  when  it  was  fairly  born  she  was  delivered 
from  the  anxiety  of  the  thought.* 


Mr.  Alcott.  You  may  give  me  some 
Birth?mS  °f  emblems  of  birth. 

Alexander.  Birth  is  like  the  rain.  It 
comes  from  heaven. 

Lucia.  I  think  it  is  like  a  small  stream  coming 
from  a  great  sea  ;  and  it  runs  back  every  night, -and 
so  becomes  larger  and  larger  every  day,  till  at  last  it 
is  large  enough  to  send  out  other  streams. 

Lemuel.  Lives  streamed  from  the  ocean  first ;  now 
smaller  streams  from  the  larger  ones,  and  so  on. 

Samuel  R.  Birth  is  like  the  rising  light  of  the  sun  ; 
the  setting  is  death. 


*  Mb.  Alcott.  Yes,  the  deliverance  of  the  spirit  is  the  first 
thing.  And  1  am  glad  to  find,  that  you  have  so  strong  an  im¬ 
pression  of  that.  The  physiological  facts,  sometimes  referred 
to,  are  only  a  sign  of  the  spiritual  birth.  You  have  seen  the 
rose  opening  from  the  seed  with  the  assistance  of  the  atmo¬ 
sphere  ;  this  is  the  birth  of  the  rose.  It  typifies  the  bringing 
forth  of  the  spirit,  by  pain,  and  labor,  and  patience.  (See  Note 
86.)  Ed.  ‘ 


/ 


64 


RECORD  OF  CONVERSATIONS. 


Andrew.  God’s  wind  came  upon  the  ocean  of  life, 
and  washed  up  the  waters  a  little  into  a  channel,  and 
that  is  birth.  They  run  up  farther,  and  that  is  living. 

Mr.  Alcott.  I  should  like  to  have  all  your  em¬ 
blems  but  have  not  time.  There  is  no  adequate  sign  of 
birth  in  the  outward  world,  except  the  physiological 
facts  that  attend  it,  with  which  you  are  not  acquainted. 


Why  did  they  call  the  child  John  ? 
SpMUncamate.  Several.  Because  the  angel  told  them  to. 

Recorder.  The  Hebrew  word  John  means 
gift  of  God.  They  felt  he  was  so  kindly  given  that 
they  called  him  Gift,  (See  Note  87.) 

Mr.  Alcott.  Why  did  the  people  marvel  ? 

Franklin  and  others.  Because  it  was  the  custom 
to  name  children  from  relations. 

Joseph.  And  the  people  did  not  know  that  the  an¬ 
gel  had  told  them  to  name  him  John. 

Mr.  Alcott.  What  loosed  Zacharias’  tongue  ? 

Edward  J.  The  power  of  God. 

Another.  His  faith. 

Lucia.  The  child  was  born,  and  it  was  said  that 
he  should  speak  then. 

Charles.  It  was  promised  that  he  should  speak. 

Frank.  Because  God  did  not  want  to  make  the 
angel  tell  a  lie. 


Franklin.  It  was  a  reward  of  his  obedience. 
William  B.  He  gave  up  a  natural  desire  to  name 
him  from  himself. 


Mr.  Alcott.  Why  was  it  “noised  abroad  ”  ? 

Influence  of 

Nature  on  Several.  It  was  a  great  event  to  have  a 
Imagination.  ,  . .  n  , 

child  born  from  such  old  parents. 

Mr.  Alcott.  And  in  the  country,  especially  a 

hilly  country,  the  people  being  imaginative,  seem  quite 

disposed  to  look  beyond  external  things.  They  are  apt 


FAMILY  RELATION. 


65 


to  think  singular  events  typify,  or  are  a  sign  of,  some¬ 
thing  supernatural.  (See  Note  88.)  They  wondered 
what  kind  of  child  this  would  be. 


How  had  the  Lord  “  visited  his  people”? 
(See  Note  89.) 

Lemuel.  He  had  visited  their  spirits. 
Franklin.  By  sending  John  to  tell  that  Jesus  was 


Analysis  of  the 
Prophecy  of 
Zacharias. 


coming. 


Mr.  Alcott.  What  is  it  to  redeem  a  people  ? 

Lucia.  To  make  them  good. 

Edward  B.  To  save  them  from  sin. 

Mr.  Alcott.  A  man  who  loves  to  eat  and  drink, 
an  intemperate  man,  a  passionate  man,  is  a  slave  to  the 
body  ;  and  when  his  spirit  is  released  from  his  body, 
by  renewing  thoughts,  that  withdraw  his  attention  from 
his  body,  he  is  redeemed,  just  as  a  prisoner  taken  out 
of  a  dungeon  is  said  to  be  redeemed  from  captivi¬ 
ty.  (See  note  90.)  What  is  meant  by  “  horn  of  sal¬ 
vation  ”  ? 

Charles.  A  great  deal  of  mercy. 

Mr.  Alcott.  What  is  meant  by  “house  of  David”? 

Franklin.  Jesus  was  a  descendant  of  David. 

Mr.  Alcott.  What  enemies  are  mentioned  here  ? 

Charles.  Spiritual  enemies. 

Mr.  Alcott.  What  fathers  are  meant  here  ? 

Charles.  All  good  people  who  went  before. 

Mr.  Alcott.  What  is  “  holy  covenant  ”  ? 

( No  answer.) 

It  is  a  promise,  on  condition  of  holiness,  of  giving 
blessings.  And  the  oath  ? 

( Here  it  was  found  necessary  to  discriminate  between 
profane  swearing  and  judicial  oaths,  which  they  had 
confounded.  (See  Note  91.) 

Is  there  any  such  promise  to  us,  as  was  made  by  that 
covenant  ? 


6  * 


66 


RECORD  OP  CORVERSATIONS. 


Charles.  It  is  made  to  all  good  people. 

Mr.  Alcott.  What  is  meant  by  "prophet  of  the 
highest  ”  ? 

Charles.  Announcer  of  Jesus  Christ. 

Mr.  Alcott.  What  is  it  to  "give  knowledge  of 
salvation  ”? 

Charles.  To  tell  us  how  to  be  good,  and  forgive 
our  sins  that  are  repented  of. 

Mr.  Alcott.  What  is  "  day-spring  ”  ? 

Charles.  Righteousness,  wisdom. 

Mr.  Alcott.  What  is  it  to  "sit  in  darkness”? 
(See  Note  92.) 

Charles.  To  be  wicked. 

Mr.  Alcott.  If  John  was  the  day-spring, 

SKS&-.  risen  sun  ? 

All.  Jesus. 

Mr.  Alcott.  What  is  it  to  "  wax  strong  in  spirit”  ? 
Charles.  To  stand  fast  by  God. 

Franklin.  To  grow  better  and  better. 

Mr.  Alcott  reads.  "  And  he  was  in  the  deserts.” 
Charles.  In  the  country  ;  at  his  father’s  house. 


Edward  B.  Why  are  Jews  held  in  such 
rejuchce.  contempt,  when  Jesus  was  born  a  Jew. 

Franklin.  Because  they  killed  Jesus,  and  said, 
"  his  blood  be  on  us  and  our  children.” 

Edward  B.  And  Jews  are  mean,  avaricious. 

(Mr.  Alcott  explained  the  last  characteristics  by  the 
opjjressions  they  had  suffered.) 

Mr.  Alcott.  Who  thinkit  is  a  wicked  prejudice  ? 
Welles.  It  is  a  right  prejudice. 

All.  There  are  no  right  prejudices. 

Mr.  Alcott.  What  has  been  the  subject 

Subject.  ~  3 

oi  this  conversation  ? 

Nathan.  Putting  spirits  into  bodies. 

Mr.  Alcott.  And  the  nativity,  or  birth  of  spirit  in 
the  flesh. 


CONVERSATION  IN. 


MARRIAGE  OF  SPIRIT. 

CONJUGAL  RELATION. 


Vision  of  Joseph,  from  the  Sacred  Text.  —  Idea  of  Birth.  —  Constancy. — 
Conjugal  Love.  —  Idea  of  Angels.  —  Spirit  Incarnate.  —  Emmanuel. — 
Apotheosis  of  Humanity.  —  Divinity  of  Spirit. 


Mr.  Alcott  began  the  conversation  by  reading  the 


VISION  OF  JOSEPH. 


Matt.  i.  18  to  the  end. 


Before  the 
Vulgar  iEra,  5. 
Julian  Period, 
4709. 

Nazareth. 


*  Isa.  vii.  14. 


18  Now  the  birth  of  Jesus  Christ  was  on 
Constancy.  this  wise  :  When  as  his  mother  Mary  was 
espoused  to  Joseph,  before  they  came  together,  she  was 
found  with  child  of  the  Holy  Ghost. 

19  Then  Joseph  her  husband,  being  a  just  man,  and  not 
willing  to  make  her  a  public  example,  was  minded  to  put 
her  away  privily. 

20  But  while  he  thought  on  these  things,  behold  the 
angel  of  the  Lord  appeared  unto  him  in  a  dream,  saying, 
Joseph,  thou  son  of  David,  fear  not  to  take  unto  thee  Mary 
thy  wife  :  for  that  which  is  conceived  in  her  is  of  the  Holy 
Ghost. 

21  And  she  shall  bring  forth  a  son,  and  thou  shalt  call  his 
name  JESUS:  for  he  shall  save  his  people  from  their  sins. 

22  Now  all  this  was  done,  that  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by  the  prophet,  saying, 

23  *  Behold,  a  virgin  shall  bo  with  child,  and  shall  bring 
forth  a  son,  and  they  shall  call  his  name  Emmanuel,  which 
being  interpreted  is,  God  with  us. 

24  Then  Joseph  being  raised  from  sleep  did  as  the  angel 
of  the  Lord  had  bidden  him,  and  took  unto  him  his  wife  : 

25  And  knew  her  not  till  she  had  brought  forth  her  first¬ 
born  son  :  and  he  called  his  name  JESUS. 


68 


RECORD  OF  CONVERSATIONS. 


After  the  reading  Mr.  Alcott  asked  what  interested 
them  most. 


Josiah.  I  thought  most  of  Jesus’  being 

Idea  of  Birth.  ,  ^ 

born. 

Edward  C.  I  thought  I  saw  Jesus  come  down  from 
heaven,  when  you  read. 

William  B.  When  mothers  have  children  they  are 
always  good,  better  than  at  other  times.  Mary’s  vision 
had  made  her  good  —  better  than  other  people,  and  so 
her  child  was  better. 

Lucy.  I  liked  the  angel’s  appearing  to  Joseph  and 
telling  him  not  to  be  afraid. 

Samuel  T.  It  was  beautiful  where  the  angel 
came  to  Joseph  in  a  dream. 

Augustine.  The  birth  was  so  peculiar,  because  the 
child  was  different,  more  holy  than  other  children.  If 
such  a  child  should  come  again,  there  would  be  the 
same  signs  and  wonders,  that  the  father  and  mother 
might  get  ready  to  take  care  of  it.  (See  Note  94.) 

Alexander.  The  angel  came,  so  that  Mary  and 
Joseph  •might  become  good  ;  so  that  they  could  teach 
their  child,  lest  he  should  have  faults. 

John  B.  I  imagined  the  angel,  but  I  cannot  put 
my  idea  into  words. 

Frank.  The  angel  ought  to  have  told 
Joseph  that  it  would  be  wrong  for  him  not 
to  marry  Mary,  after  he  had  promised  to.  (See  Note 
95.) 


*  Mr.  Alcott.  And  what  did  you  think  being  born  was? 
Josiah.  It  is  to  take  up  the  body  from  the  earth.  The  spirit 
comes  from  heaven,  and  takes  up  the  naughtiness  out  of  other 
people,  which  makes  other  people  better.  And  these  naugh¬ 
tinesses,  put  together,  make  a  body  for  the  child ;  but  the 
spirit  is  the  best  part  of  it.  (See  Note  93.)  Ed. 


CONJUGAL  RELATION. 


69 


Mr.  Alcott.  That  is  just  what  the  angel  did  tell 
him. 

Edward  B.  I  thought  of  Joseph  lying  on  a 
splendid  bed  in  a  splendid  room.  And  the  angel 
had  on  a  white  glistening  robe,  flowing  round  his  feet, 
and  a  golden  girdle  round  his  waist,  and  a  glittering 
crown  and  wand,  and  flaxen  hair  over  his  shoulders, 
and  he  told  Joseph  to  keep  his  promise. 

Recorder.  How  could  a  poor  carpenter  in  Naza¬ 
reth,  have  a  splendid  room  ? 

Edward  B.  An  angel  would  not  come  into  a  poor 
looking  room.  It  would  not  be  appropriate. 

R  ecorder.  Do  they  never  visit  poor  men’s  huts  ? 

{After  some  conversation,  Edward  seemed  to  think, 
that  such  outward  splendors  were  not  particularly 
appropriate  to  angels,  at  least,  upholstery. 

Mr.  Alcott.  Was  this  angel  in  Joseph’s  mind  or 
out  of  it  ? 

Edward  B.  There  was  a  real  angel,  but  different 
persons’  imaginations  would  have  shaped  him  differ¬ 
ently.  I  believe  there  are  different  kinds  of  angels  :  — 
Some.. are  to  be  born  as  men  ;  some  are  ministering 
angels,  who  had  lived  in  bodies  once  ;  some  who  like 
Gabriel,  have  never  had  a  body,  and  never  will 
have  one.  These  are  called  visiting  angels. 

Edward  J.  I  wonder  why  the  angel  did  not  tell 
Joseph  to  marry  Mary  before  ? 

Mr.  Alcott.  Did  he  not  tell  him  what  to  do,  as 
soon  as  he  began  to  inquire  what  he  should  do  ?* 


*  Edward  J.  I  should  think  the  father  would  know  about 
the  child’s  coming,  as  soon  as  the  mother. 

Mr.  Alcott.  Mothers  always  know  first.  (See  Note  96.) 
Edward  J.  Yes;  because  they  have  most  to  do  with  the 
children.  Ed. 


70 


RECORD  OF  CONVERSATIONS. 


George  K.  I  thought  about  Joseph’s 

Conjugal  Love.  ,  .  .  _  .  .  .  ,  . 

kindness  to  Mary.  1  think  that  he  always 

let  her  choose  about  things,  what  they  should  have 

for  dinner,  and  such  things  (See  Note  97)  ;  and 

when  he  had  any  thing,  he  always  gives  it  to  her,  and 

would  go  any  where  to  carry  things  when  she  asked 

him  to.  I  think  Joseph  had  a  good  room,  because  he  was 

a  carpenter,  and  could  make  every  thing  ;  but  I  think 

an  angel  would  be  more  likely  to  go  to  a  poor  person’s 

house,  because  the  poor  are  generally  happier. 

Mr.  Alcott.  Do  any  of  the  rest  of  you  think  as 
George  does,  that  the  poor  are  the  happiest. 

{Jill  held  up  their  hands  hut  Edward  B .)  (See 
Note  98.) 

Charles.  I  was  interested  in  the  angel’s  coming  to 
tell  Joseph  that  he  need  not  fear  to  marry  Mary. 

Mr.  Alcott.  Why  do  you  think  Joseph  doubted 
about  it  ? 

Charles.  Because  he  thought  Mary  was  too  holy 
for  him,  and  he  did  not  want  to  have  the  child  be  the 
son  of  a  carpenter’s  wife,  lest  people  should  not  think 
so  much  of  him. 

Andrew.  I  think  the  reason  the  angel  told  him  to 
marry  Mary  was,  because  she  was  going  to  have  such  a 
holy  child,  who  would  make  him  a  better  man. 

Lucia.  I  though  of  Joseph  walking  in  the  fields, 
where  there  was  grass  and  flowers.  He  was  thinking 
about  marrying  Mary,  and  he  lay  down  and  went  to 
sleep,  and  an  angel  came,  with  glistening  hair  and 
robes,  and  a  dove  on  each  shoulder,  and  told  him  to 
marry  Mary. 

Mr.  Alcott  Was  he  alone  ? 

Lucia.  Yes  ;  there  was  no  other  person  holy  enough 
to  know  any  think  about  it. 

Mr.  Alcott.  How  did  the  angel  look  to  you  ? 


CONJUGAL  RELATION. 


71 


Lucia.  As  small  as  an  infant,  and  had  a  smile  like 
a  child,  and  his  words  sounded  like  music. 

Mr.  Alcott.  Do  you  generally  think  of 

Idea  of  Angels.  .  &  J 

angels  as  infants  r 

All.  I  do  !  I  do  !  (See  Note  99.) 

Emma.  I  was  interested  in  the  name 

Spiiit  Incarnate.  ~  .  .  ,  ,,  T  .  ,  . 

ec  God  with  us.”  1  thought  it  meant  that 

Jesus  was  God,  though  on  earth. 

Charles*  I  think  it  means  that  God  will  be  with  the 

parents  of  Jesus,  because  God’s  spirit  is  in  Jesus,  and 

so  with  them. 

Mr.  Alcott.  Is  God’s  spirit  always  in  Children  ? 
Charles.  God’s  spirit  was  in  him  more  than  in  any 
other;  because  he  was  more  pure. 

Andrew.  I  think  it  means  that  God  had  faith  in 
them  all. 

John  B.  It  means  that  God  was  in  the  child  and  his 
mother. 

Edward  J.  I  thought  of  greatness  and  goodness 
in  Jesus  Christ ;  and  that  Jesus  Christ  would  be  with 
men.  So  he  was  God  with  us. 

Edward  B.  It  means  Jesus  was  more  like  God  than 
any  one  else. 

Do  the  words  Jesus  and  Emmanuel  mean 

Emmanuel.  ,  , 

the  same  r 

Mr.  Alcott.  One  of  the  prophets,  speaking  of  a  great 
era,  a  renovation  of  things  by  the  spirit,  said  it  would 
bring  God  among  men.  And  Matthew  quoted  these 
words,  saying,  that  they  were  fulfilled,  when  Jesus  was 
born,  for  he  was  a  God  among  men.  (See  Note  100.) 

George  K.  He  was  called  God  because  he  was  so 
much  like  God,  and  was  with  his  disciples,  so  he  was 
Emmanuel. 

Mr.  Alcott.  What  disciples  was  he  with  ? 


72 


RECORD  OF  CONVERSATIONS. 


George  K.  Luke  and  John  and  those  ;  but  he  is 
spiritually  with  all  good  men.  It  says,  in  a  book  which 
I  have  at  home,  — 

“  If  I  could  find  some  cave  unknown. 

Where  human  feet  had  never  trod. 

Yet  there  I  should  not  be  alone, 

On  every  side  there  would  be  God.” 

Josiah.  I  think  Emmanuel  means,  that  God  was  so 
very  good  as  to  send  Jesus  to  make  men  repent,  and 
so  when  he  came,  it  was  said  that  God  was  with  us. 


Frank.  If  you  call  Jesus  God,  and  God 
Humanity?  °f  God,  I  think  there  would  be  two  Gods,  and 
that  is  the  same  as  worshipping  statues. 

Augustine.  I  think  that  Jesus  and  God  are  not  two 
but  one.  If  we  were  to  say  Jesus,  or  to  say  God, 
we  should  mean  the  same  thing,  only  Jesus  is  God  in  a 
body. 

John  B.  I  think  thejsame. 

George  K.  God  is  God  ;  Jesus  is  godlike.  (See 
Note  101.)  * 


Divinity  of 
Spirit, 


Mr.  Alcott.  Is  there  any  one  word 
which  may  express  this  idea  of  God  with 

us  ? 


*  It  will  be  observed  that  Mr.  Alcott  does  not  decide  between 
such  differing  views.  All  opinions  seem  to  be  represented  by 
the  different  children,  and  there  is  something  characteristic  in 
the  views  which  they  take.  Very  few  seem  indoctrinated  at 
home.  The  same  original  difference  of  mind,  which  originates 
different  creeds,  originates  them  here.  They  have  formed  their 
own  creeds  ;  and  these  sometimes  differ  from  those  of  their  pa¬ 
rents.  Mr.  Alcott  leads  them  to  express  their  views,  and  then 
leaves  these  to  make  their  own  impression,  confident  that  truth 
will  prevail  in  the  end.  Rec. 


CONJUGAL  RELATION. 


73 


* 


Augustine.  Spirit. 

Andrew.  Conscience. 

Frank.  Immortality. 

Mr.  Alcott.  Is  God  with  us  ? 

{All  held  up  hands.)  (See  Note  102.) 

How  many  think  our  life  is  God  ? 

Augustine.  God  makes  our  life. 

Mr.  Alcott.  How  many  think  our  love  is  God  ? 
George  K.  Some  of  God,  not  all. 

Mr.  Alcott.  How  many  think  our  faith  is  God  ? 
Augustine.  The  spirit  is  flowing  over  us,  and  what 
we  get  is  God  in  us. 

Mr.  Alcott.  Is  our  body  God  in  any  sense  ? 
George  K.  It  is  God’s  work.  (See  Note  103.) 


Mr.  Alcott.  Our  next  conversation  will 
Subject.  ^  on  tjie  0f  jesuSj  which  point  in 

his  history  we  have  now  reached.  We  have  seen  what 
preparations  God  makes  in  order  to  bring  a  spirit  into 
the  world,  and  make  it  visible  to  our  eyes,  by  clothing 
it  in  flesh. 


VOL.  i. 


7 


CONVERSATION  X. 


ADVENT  OF  SPIRIT. 
INFANCY. 


The  Birth  of  Jesus,  from  the  Sacred  Text.  —  Ideas,  Images,  and  Emblems  of 
_ Theories  of  Birth.  —  Release  from  Evil. — Retribution  of  Con¬ 
science. _ Emblem  of  Retribution.  —  Spiritual  Blessedness. — Maternal 

Solicitude.  — Joy  at  Birth.  —  Ideas  of  Paraphrase. 

Mr.  Alcott  remarked  on  the  taxing,  and  read 


THE  BIRTH  OF  JESUS. 


Luke  ii.  1-20. 


Before  the 
Vulgar  ./Era,  5. 
Julian  Period, 
4709. 

Bethlehem. 


Birth.  1  And  it  came  to  pass  in  those  days,  that 

there  went  out  a  decree  from  Caesar  Augus¬ 
tus,  that  all  the  world  should  be  taxed. 

2  ( jlnd  this  taxing  was  first  made  when  Cyrenius  was 
governor  of  Syria.) 

3  And  all  went  to  be  taxed,  every  one  into  his  own  city. 

4  And  Joseph  also  went  up  from  Galilee,  out  of  the  city 
of  Nazareth,  into  Judaea,  unto  the  city  of  David,  which  is 
called  Bethlehem  ;  (because  he  was  of  the  house  and  lineage 
of  David :) 

5  To  be  taxed  with  Mary  his  espoused  wife,  being  great 
with  child. 

6  And  so  it  was,  that,  while  they  were  there,  the  days 
were  accomplished  that  she  should  be  delivered. 

7  And  she  brought  forth  her  firstborn  son,  and  wrapped 
him  in  swaddling  clothes,  and  laid  him  in  a  manger  ;  because 
there  was  no  room  for  them  in  the  inn. 

8  And  there  were  in  the  same  country  shepherds  abiding 
in  the  field,  keeping  watch  over  their  flock  by  night. 

9  And,  lo,  the  angel  of  the  Lord  came  upon  them,  and 
the  glory  of  the  Lord  shone  round  about  them :  and  they 
were  sore  afraid. 


INFANCY. 


75 


Before  the 
Vulgar  A3ra,  6. 
Julian  Period, 
4709. 

Bethlehem. 


10  And  the  angel  said  unto  them,  Fear  not :  for,  behold, 
I  bring  you  good  tidings  of  great  joy,  which  shall  be  to  all 
people. 

11  For  unto  you  is  born  this  day  in  the  city  of  David  a 
Saviour,  which  is  Christ  the  Lord. 

12  And  this  shall  he  a  sign  unto  you ;  Ye  shall  find  the 
babe  wrapped  in  swaddling  clothes,  lying  in  a  manger. 

13  And  suddenly  there  was  with  the  angel  a  multitude  of 
the  heavenly  host,  praising  God,  and  saying, 

14  Glory  to  God  in  the  highest,  and  on  earth  peace,  good¬ 
will  toward  men. 

15  And  it  came  to  pass,  as  the  angels  were  gone  away 
from  them  into  heaven,  the  shepherds  said  one  to  another, 
Let  us  now  go  even  unto  Bethlehem,  and  see  this  thing 
which  is  come  to  pass,  which  the  Lord  hath  made  known 
unto  us. 

16  And  they  came  with  haste,  and  found  Mary,  and  Jo¬ 
seph,  and  the  babe  lying  in  a  manger. 

17  And  when  they  had  seen  it,  they  made  known  abroad 
the  saying  which  was  told  them  concerning  this  child. 

18  And  all  they  that  heard  it  wondered  at  those  things 
which  were  told  them  by  the  shepherds. 

19  But  Mary  kept  all  these  things,  and  pondered  them  in 
her  heart. 

20  And  the  shepherds  returned,  glorifying  and  praising 
God  for  all  the  things  that  they  had  heard  and  seen,  as  it 
was  told  unto  them. 


He  read  this  twice  (as  they  requested  it  a  second 
time)  and  then  asked  for  their  thoughts. 

T,  _  John  D.  I  saw  the  mother  standing  by  a 

Ideas,  Images,  #  #  # 

and  Emblems  manger,  with  a  little  child  in  it.  I  have 

of  Birth.  .  „  . 

seen  a  picture  ot  it. 

Joseph.  I  saw  the  angels  coming  to  the  shepherds. 
Franklin.  I  saw  the  picture  of  the  whole  : — the 
people  going  up  to  be  taxed  all  along  the  road  ;  the 
manger  and  child  and  mother  ;  the  angels  coming  to 
the  shepherds  ;  and  the  angels  going  away. 

Augustine.  Gabriel,  the  angel  of  the  Lord,  was 
dressed  differently  from  the  other  angels.  He  had  stars 
on  his  robe,  which  was  blue. 


76 


RECORD  OF  CONVERSATIONS. 


IS, 


[r.  Alcott.  Why  was  he  drest  differently  r 

Augustine.  Because  he  brought  a  new  kind  of 
message.  Blue  is  an  emblem  of  faith. 

Mr.  Alcott.  Is  not  green  like  faith  ? 

Augustine.  No  ;  green  is  more  like  fear.  Mary 
was  sitting  on  a  pile  of  straw,  and  the  baby,  clothed  in 
white,  was  in  a  stall.  It  had  hazel  eyes.  There  were 
cows  in  the  other  stalls. 

Alexander.  I  saw  the  angel  coming  to  the  shep¬ 
herds.  The  sky  was  black  ;  but  there  was  one  red  spot, 
out  of  which  the  angels  came.  The  first  angel  had  a 
crown  on.  The  baby  was  in  a  manger,  and  there  were 
cows  each  side  of  him. 

Welles.  The  sky  seemed  to  me  clear  blue.  The 
first  angel  was  the  largest,  and  he  had  a  crown  on,  and 
there  was  a  long  line  of  smaller  angels,  clothed  in 
white,  following.  Then  I  saw  the  shepherds  going  and 
finding  Jesus  in  a  large  place  full  of  hay.  He  was 
lying  high,  and  Joseph  and  Mary  are  standing  near,  and 
looking  at  him,  and  smiling  because  they  are  glad  to 
have  him. 

John  B.  I  see  the  manger.  The  baby  was  dressed 
in  white,  with  stars  all  over  his  dress  ;  the  stars  are  a 
sign  of  love.  The  stable  was  not  very  large,  and 
cattle  are  there.  There  was  a  building  close  by  where 
there  were  a  good  many  people 
side  and  trying  to  get  in.  But  it  is  too  full 

Lemuel 

seph  and  Mary  are  on  the  hay,  and  the  baby  is  in  the 
manger.  There  are  angels  coming  down  just  in  sight 
afar  off,  and  the  light  about  them  shines  into  the  barn 
and  wakes  up  the  cattle.  The  angels  are  dressed  in 
satin  with  diamonds. 

George  B.  I  saw  the  angels  dressed  in  green. 

Josiah.  I  think  it  was  rather  a  high  part  of  the 
barn,  and  a  child  was  lying  in  the  midst  of  the  crowd, 


some  standing  out- 


There  was  a  large  house  and  barn  ;  Jo- 


INFANCY. 


77 


and  there  was  a  ray  of  light  on  its  forehead,  that  light¬ 
ed  up  the  whole  barn.  And  an  angel  was  sitting  on  a 
cloud  above,  dressed  in  purple,  with  a  sceptre  and  with 
a  hat  and  feathers  of  purple,  and  there  were  other 
angels  flying  in  and  out,  singing  goodwill ;  and  far  off 
on  a  hill  were  shepherds,  and  there  were  little  bits  of 
angels  flying  round,  and  there  was  music  playing,  as  if 
it  were  all  the  flutes  and  all  the  harps  in  the  whole 
world  playing  together.  The  chief  light  was  on  the 
barn  and  on  the  hill. 

Mr.  Alcott.  Was  there  light  on  the  barn  outside? 

Josiah.  Oh  yes  !  and,  Mr.  Alcott,  I  can  see  the 
watchmen  of  the  city  sitting,  and  the  battlements,  and 
the  travellers  stopping  and  asking  the  watchmen,  what 
all  this  light  means. 

Frank.  I  don’t  see  how  there  could  be  a  cloud  in  a 
barn. 

Josiah.  Oh  !  the  barn  was  as  high  as  this  room  ; 
and  the  cloud  was  as  high  as  that  stove  funnel.  It  was 
a  pink  cloud,  such  as  we  often  see  at  sunset. 

Mr.  Alcott.  Why  do  you  think  this  child  was  laid 
in  a  barn  ? 

Josiah.  Oh  !  because  he  was  so  good,  he  could  not 
be  laid  in  a  handsome  bed  like  others  ! 

Mr.  Alcott.  Why  is  it  not,  as  it  was  with  Jesus, 
when  all  babes  are  born  ? 

Josiah.  Because  he  was  wiser  and  better  and 
gooder.  .  # 

Mr.  Alcott.  What  if  there  should  be  just  such 
another  child  born  ? 

Josiah.  Why,  then  something  of  the  same  kind 
would  take  place  I  suppose,  though  not  exactly  the 
same  things. 

Andrew.  I  see  a  little  baby  in  a  barn  about  as  large 
as  this  room  ;  and  the  baby  is  on  a  hayloft  in  one 
corner,  and  a  crowd  of  people  are  at  the  door.  The 

7* 


78 


RECORD  OF  CONVERSATIONS. 


baby  has  a  pink  and  purple  robe,  with  a  ring  on  his 
finger. 

Mr.  Alcott.  Where  did  the  ring  come  from  ? 

Andrew.  His  heavenly  father  put  it  on  because  he 
was  pleased  with  him.  The  angels  came  in  a  long 
curve  line  which  reached  from  the  sky  to  the  place 
where  the  angel  stood  who  spoke  to  the  shepherds,  and 
there  seemed  to  be  more  angels  still  behind. 

(He  described  their  dresses .) 

Edward  J.  I  think  the  angels  were  dressed  in  sky. 
They  had  feathers  and  diamonds  on  their  heads.  Those 
angels  who  are  singing  are  .  in  a  thing  that  keeps  them 
all  together,  and  have  harps  ;  and  the  angel  of  silence 
is  there  besides.*  Jesus  is  dressed  in  sky  too.  Mr. 
Alcott,  I  made  up  some  of  this  while  1  was  telling  it. 

I  did  not  think  it  all  when  you  were  reading. 

Hales.  I  like  to  think  of  the  shepherds  going  home 
from  seeing  the  child. 

Nathan.  I  think  of  the  baby  lying  in  the  stall,  and 
a  lamp  overhead,  and  a  great  many  people  looking  at 
him  and  smiling,  because  they  are  glad  he  is  come. 

Frederic.  I  thought  of  the  hill  and  the  angels 
coming  down  ;  the  shepherds  were  great  stout  men. 

(I  lost  the  rest  of  this  picture ,  but  remember  it  was 
quite  unique  for  its  rustic  simplicity  and  good 
sense.) 

Edward  C.  I  think  of  shepherds  sitting  with  their 
crooks,  and  the  lambs  all  about  them  in  the  grass. 

Samuel  T.  I  think  of  the  baby  lying  up  there  and 
his  mother. 

Emma.  The  reason  of  the  light  is,  that  goodness 
sheds  light. 


*  In  Mr.  Alcott’s  school-room  is  an  “  Angel  of  Silence  ”  in  a 
plaster  cast. 


INFANCY. 


79 


Lucia.  I  think  the  angels  were  standing  on  a  cloud  ; 
and  there  were  three  or  four  little  baby  angels.  The 
older  angels  had  on  white  garments  figured  with  lilies 
and  roses.  The  sheep  were  under  a  tree.  The  angels 
sung  ;  but  the  angel  of  silence  played  on  a  harp  and 
did  not  sing.  Gabriel  had  a  rod  with  a  star  on  it,  and 
he  told  them  Jesus  was  born.  As  soon  as  Gabriel  had 
said  this,  the  angels  began  to  sing  to  their  harps.  In 
the  inn  there  was  a  very  small  bed,  which  they  gave 
to  Mary  to  put  in  the  stall  for  the  baby  to  lie  on. 
It  was  just  large  enough  for  Jesus.  Jesus  had  blue 
eyes,  and  a  white  robe,  with  stars  on  it,  and  the  stars 
looked  down  from  the  sky  into  the  window.  And  Mary 
had  a  plume  that  she  was  waving  over  him.  The  an¬ 
gels  had  no  crowns  on.  I  think  that  would  have 
spoiled  the  whole,  it  would  have  been  so  earthly — they 
had  wreaths  of  flowers. 

Emma.  I  think  Mary  was  bending  over  Jesus  and 
pressing  the  hay  down,  lest  it  should  get  into  his  eyes. 

Lucia.  The  angels,  I  think,  took  care  of  the  sheep, 
while  the  shepherds  went  to  Bethlehem.  And  angels 
were  flying  round  the  barn  where  Jesus  was.  Between 
the  hill  of  the  shepherds  and  the  barn  was  a  plain, 
covered  with  flowers,  and  a  brook  ran  through  it. 

William  B.  I  thought  of  a  road  and  a  tavern  on 
one  side.  Just  behind  was  a  very  large  barn  ;  and  the 
tavern  was  full,  and  they  went  into  the  stable  and 
cleared  one  manger,  and  clothed  the  child  in  some  old 
dirty  rags.  (See  Note  104.)  And  the  mother  was  laid 
down  and  held  the  child  up  in  a  standing  posture.  The 
shepherds  brought  young  lambs  as  presents  to  Jesus. 
When  the  shepherds  told  of  Christ’s  birth  in  the  city, 
all  the  bells  were  rung,  and  the  people  hurraed,  but  not 
boisterously,  that  a  king  was  born.  In  the  next  stall  to 
Jesus  there  was  an  ass,  and  when  the  ass  saw  Jesus,  he 


80 


RECORD  OF  CONVERSATIONS. 


ran  out  of  his  own  stall,  and  laid  down  before  Jesus’ 
stall. 

Mr.  Alcott.  Why  should  they  take  ragged  clothes  ? 

William  B.  They  were  poor,  and  taken  by  sur¬ 
prise  ;  besides,  such  clothes  were  emblematic  of  his 
earthly  state. 

Mr.  Alcott.  Why  were  lambs  brought  ? 

William  B.  They  are  emblems  of  innocence. 

Mr.  Alcott.  What  is  meant  by  the  prostrate  ass  ? 

William  B.  The  ass  knew  the  truth.  You  know 
animals  have  a  kind  of  instinct. 

Recorder.  Why  should  the  ragged  clothes  be  dirty  ? 
that  seems  to  me  very  disagreeable. 

William  B.  Why,  that  has  a  meaning,  but  I  can¬ 
not  express  it. 

Edward  B.  I  thought  of  the  shepherds  receiving 
the  tidings,  sitting  on  an  eminence  ;  and  the  flocks  lying 
about  on  the  ground,  and  the  sky  opened,  and  the  light 
shone  all  round  many  miles,  but  not  as  far  as  Bethle¬ 
hem.  And  an  angel  came  down,  not  like  the  other 
angels  that  had  come,  but  a  smaller  one,  with  a  pink 
and  white  robe,  and  a  plain  gold  girdle,  and  a  gold 
band  on  his  head.  The  other  angels  that  came  after, 
had  no  bodies,  but  only  heads  and  wings  —  golden  wings. 
And  after  they  had  told  the  shepherds,  they  went 
back  and  heaven  closed.  Then  the  shepherds  went  to 
Bethlehem  ;  and  angels  followed,  who  were  invisible  to 
the  people  until  they  got  into  the  barn,  where  they  could 
be  seen.  And  the  people  of  the  inn  could  not  get  near 
the  barn,  because  there  was  an  angelic  influence  that 
kept  them  away,  for  they  were  not  worthy. 

Lucy.  I  was  interested  in  the  angels’  coming.  They 
brought  Jesus  in  a  chariot.  He  brought  with  him  a 
bible  clasped  with  diamonds.  He  had  diamonds  on  his 
head.  Mary  kissed  him. 


INFANCY. 


81 


Mr.  Alcott.  Do  the  rest  think  Jesus 

Theories  of  was  brought  by  the  angels  ? 

Josiah.  I  don’t  know  how  he  came. 

Nathan.  Mary  carried  him  into  the  barn,  but  I  do 
not  know  where  she  got  him. 

Lemuel.  The  angels  could  not  bring  his  body. 

Franr.  A  carriage  and  horses  from  the  sky  brought 
the  body. 

(  The  rest  thought  angels  brought  him  except  Ed¬ 
ward  B.) 

Mr.  Alcott.  Do  any  of  you  think  you  were  deliv¬ 
ered  by  angels  to  your  mothers  ? 

Lucia  and  Others.  The  spirit  was,  but  not  the 
body. 

Emma.  The  body  was  in  the  spirit.  After  angels 
bring  the  spirit,  the  body  grows  out  of  it,  as  the  rose 
opens  out  of  the  bud. 

William  B.  The  mother  has  something  to  do  with 
making  the  body. 

Several.  So  I  should  think. 


Mr.  Alcott.  Why  did  the  shepherds  say 

Evil ase  from  they  had  “  glad  tidings  ”? 

Alexander.  Because  he  was  the  Saviour. 
Emma.  Of  our  spirits. 

Franrlin.  From  our  sins. 

Edward  B.  The  Jews  thought  he  would  be  a  sav¬ 
iour  from  the  Romans. 

Mr.  Alcott.  The  tidings  were  “to  all  people.” 
How  ? 

Lemuel.  Because  he  was  good,  and  goodness  will 
stay  always. 

Mr.  Alcott.  Does  evil  always  stay  ? 

Retribution  of  q  •  N 
Conscience. 

What  is  the  effect  of  sin  on  our  spirits  ? 
Edward.  J.  Hell. 


92 


RECORD  OF  CONVERSATIONS. 


Franklin. 
George  B. 
Alexander. 


Mr.  Alcott.  What  does  that  word  signify. 

Edwaad.  J.  Fire  and  brimstone. 

Mr.  Alcott.  Such  fire  as  is  in  our  grate,  or  does 
fire  signify  something  else  ? 

Edward  J.  I  think  it  is  the  fire  that  burns  our  spir¬ 
its. 

Mr.  Alcott.  What  is  this  fire  ? 

Edward  J.  Horror. 

The  punishment  of  conscience. 

Anger  is  hell. 

Revenge  is  hell. 

Lucy  E.  Remorse  is  hell. 

Lucia.  A  great  reproach  of  conscience,  but  not  a 
little  reproach,  is  hell.  (See  Note  105.) 

Mr.  Alcott.  Those  who  think  there  is 
Retribution  a  P^ace  called  hell,  where  there  is  fire  like 
that  in  the  grate,  hold  up  your  hands. 

( Not  one.) 

Now  those  who  think  this  word,  (which  you  have 
found  for  yourselves,)  is  the  sign  of  a  state  of  mind, 
signify  it. 

(All  rose.) 

Josiah.  Hell  is  a  valley,  I  think,  where  they  breathe 
evil  spirits  and  writhe. 

Mr.  Alcott.  An  outward  valley,  or  —  ? 

Josiah.  A  sign  of  naughtiness.  Mr.  Alcott,  I  have 
not  been  in  that  valley  of  hell  for  several  days. 

Mr.  Alcott.  Well,  I  am  glad  of  it.  We  may  say 
then  that  Jesus  came  to  save  us  from  wrong  states  of 
mind  ;  from  breathing  in  evil  spirits  as  Josiah  says. 
(See  Note  106.) 


Why  did  the  angels  sing  “  Glory  to  God  in 
the  highest ”  ? 

Welles.  Because  Jesus  was  good. 
Alexander.  And  “highest”  is  the  emblem  of  holy. 


Spiritual 

Blessedness. 


INFANCY. 


83 


Mr.  Alcott.  Why  did  they  sing,  “  On  earth 
peace ”  ? 

William  B.  Because  peace  would  be  made  in  the 
world  by  what  he  taught.  (See  Note  107.) 

Welles.  I  think  it  means  peace  of  conscience. 

Emma.  How  beautiful  it  would  be  if  no  one  ever 
did  wrong  ! 

Welles.  If  it  had  not  been  for  Adam  — 

Mr.  Alcott.  If  it  had  not  been  for  Welles  —  and 
for  Mr.  Alcott  —  and  for  all  imperfect  human  crea¬ 
tures  ! ! 

Lucia.  If  there  were  no  wicked  ones  there  would 
be  no  state  prisons. 

Edward  B.  No  incendiaries  nor  pickpockets. 

John  B.  No  murders,  no  wars. 

Mr.  Alcott.  There  would  be  “good  will  towards 
men.” 

Augustine.  Men  would  be  kind  to  one  another. 

Emma.  They  would  say  “  I  will  not  do  wrong.” 

Franklin.  And  be  generous. 

Mr.  Alcott.  “  And  Mary  pondered 
solicitude.  these  things  in  her  heart.” 

Edward  J.  What  does  “  ponder  ”  mean  ? 

Mr.  Alcott.  To  weigh,  think  about,  consider 
what  meaning  is  hidden. 

Edward  J.  She  pondered  in  her  heart,  because 
Jesus  was  her  son. 


Mr.  Alcott.  Was  there  joy  when  you 

Joy  at  Birth.  , 

were  born  r 
{All  said  yes.) 

Do  you  think  any  of  you  will  prove  Saviours,  even  to 
one  poor  ignorant  soul  ? 

Lucy.  I  guess  Josiah  and  Emma  will. 


84 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  And  why  not  Lucy,  and  Welles,  and 
every  one  of  you  ?  Why  not  joy  in  heaven  when 
you  were  born,  and  angels  sing  ?  (SeeNote  108.) 

(All  smiled.) 

Mr.  Alcott.  This  passage  needs  no 

Ideas  of*  i  i»ri  •  .  «. 

Paraphrase.  paraphrase.  What  is  a  paraphrase  f 

Several.  Thoughts  put  into  words,  into 
any  person’s  words. 

Jo  si  ah.  Putting  sense  into  words.  For  instance, 
if  I  wanted  to  paraphrase  the  Bible,  I  should  say  — 
There  was  a  good  man  whose  name  was  God,  and  he 
sent  another  good  man  whose  name  was  Jesus. 

Another.  Paraphrasing  is  telling  God’s  meaning. 

George  K.  You  paraphrase  when  you  change  the 
large  words  into  words  small  enough  for  us  to  under¬ 
stand. 

John  D.  When  you  read  a  story,  you  change  the 
words  into  your  own. 

William  C.  Taking  other  words  for  the  same 
thoughts. 

(  Every  scholar  answered  in  like  manner.  All  had  the 
idea.) 

Mr.  Alcott.  Some  people  think  it  wrong  to 
paraphrase  the  Bible,  because  the  person  who  para¬ 
phrases  may  misunderstand,  and  use  wrong  words, 
or  put  a  false  sense.  There  is  danger  of  this.  But  do 
you  think  there  is  so  much  danger  of  my  doing  so,  as 
of  your  missing  the  true  meaning  without  the  para¬ 
phrase  ? 

(No  !  was  the  general  answer.) 

When  I  paraphrase  I  do  not  put  better  words.  The 
Bible  itself  has  usually  the  best  expression,  but  I 
sometimes  use  other  and  plainer  words ;  and  now 


INFANCY. 


85 


tell  me,  How  many  of  you  like  to  have  me  para¬ 
phrase,  and  understand  the  sense  better  ? 

{Ml  held  up  hands.) 

One.  Every  lesson  is  more  interesting  than  the 
last  ! 

Mr.  Alcott.  I  am  glad  that  your  interest  contin¬ 
ues  as  we  proceed.  The  subjects  become  more  and 
more  interesting.  In  our  next  conversation  we  shall 
speak  of  the  consecration  in  the  temple  at  Jerusalem. 


VOL.  r. 


8 


< 


CONVERSATION  XI. 

CONSECRATION  OF  SPIRIT  TO  SELF  RENEWAL. 

RELIGION". 


Description  of  the  Temple.  —  Consecration  in  the  Temple,  from  the  Sacred 
Text.  —  Naming  and  Blessing.  —  Pictures  of  the  Consecration.  —  Self- 
Control.  —  Self-Sacrifice.  —  Emblems.  —  Inspiration.  —  Spiritual  Triumph. 
—  Temperance .  —  Self-Renewal.  —  Spiritual  Growth. 

Mr.  Alcott  began  the  conversation  by  read¬ 
me3  Temple.0^  ing  a  description  of  the  Jewish  Temple. 

He  spoke  of  one  of  Raphael’s  Cartoons, 
representing  the  beautiful  gate  of  the  temple,  (late¬ 
ly  exhibited),  and  which  many  of  the  children  had 
seen.  He  then  read  the 


CONSECRATION  IN  THE  TEMPLE. 


Luke  ii.  21-39. 


Before  the 
Vulgar  A2ra,  5. 
Julian  Period, 
4709. 

Temple  at 
Jerusalem. 


*  Exod.  xiii.  2. 
Numb,  xviii. 

15. 


t 


Levit.  xii. 
2,  6. 


21  And  when  eight  days  were  accomplished 

Naming  and  for  cjrcumcising  0f  the  child,  Joseph 

Blessing.  ,,  ,  ,  .  ...  , 

called  his  name  JESUS,  which  was  so  named 

of  the  angel  before  he  was  conceived  in  the  womb. 

22  And  when  the  days  of  her  purification  according  to 
the  law  of  .Moses  were  accomplished,  they  brought  him  to 
Jerusalem,  to  present  him  to  the  Lord  5 

23  (As  it  is  written  in  the  law  of  tlie  Lord,  *  Every  male 
that  openeth  the  womb  shall  be  called  holy  to  the  Lord ;) 

24  And  to  offer  a  sacrifice  according  to  f  that  which  is 
said  in  the  law  of  the  Lord,  A  pair  of  turtle-doves,  or  two 
young  pigeons. 

25  And,  behold,  there  was  a  man  in  Jerusalem,  whose 
name  was  Simeon  ;  and  the  same  man  was  just  and  devout, 
waiting  for  the  consolation  of  Israel ;  and  the  Holy  Ghost 
was  upon  him. 

26  And  it  was  revealed  unto  him  by  the  Holy  Ghost, 
that  he  should  not  see  death,  before  he  had  seen  the  Lord’s 
Christ. 


RELIGION 


87  ■ 


Before  the 
Vulgar  iEra,  5. 
Julian  Period, 
4709. 

Temple  at 
Jerusalem. 


*  Isa.  vlii.  14. 
Rom.  ix.  32. 


27  And  he  came  by  the  Spirit  into  the  temple  :  and  when 
the  parents  brought  in  the  child  Jesus,  to  do  for  him  after 
the  custom  of  the  law, 

28  Then  took  he  him  up  in  his  arms,  and  blessed  God, 
and  said, 

29  Lord,  now  lettest  thou  thy  servant  depart  in  peace, 
according  to  thy  word : 

30  For  mine  eyes  have  seen  thy  salvation, 

31  Which  thou  hast  prepared  before  the  face  of  all 
people ; 

32  A  light  to  lighten  the  Gentiles,  and  the  glory  of  thy 
people  Israel. 

33  And  Joseph  and  his  mother  marvelled  at  those  things 
which  were  spoken  of  him. 

34  And  Simeon  blessed  them,  and  said  unto  Mary  his 
mother,  Behold,  this  child  is  set  for  the  *fall  and  rising 
again  of  many  in  Israel,  and  fora  sign  which  shall  be  spoken 
against, 

35  (Yea,  a  sword  shall  pierce  through  thy  own  soul  also,) 
that  the  thoughts  of  many  hearts  may  be  revealed. 

36  And  there  was  one  Anna,  a  prophetess,  the  daughter 
of  Phanuel,  of  the  tribe  of  Aser  :  she  was  of  a  great  age, 
and  had  lived  with  an  husband  seven  years  from  her  vir¬ 
ginity  5 

37  And  she  was  a  widow  of  about  fourscore  and  four 
years,  which  departed  not  from  the  temple,  but  served  Qod 
with  fastings  and  prayers  night  and  day. 

38  And  she  coming  in  that  instant  gave  thanks  likewise 
unto  the  Lord,  and  spake  of  him  to  all  them  that  looked  for 
redemption  in  Jerusalem. 

39  And  when  they  had  performed  all  things  according  to 
the  law  of  the  Lord,  they  returned  into  Galilee,  to  their  own 
city  Nazareth. 


At  their  request  he  read  this  lesson  twice,  and  ex¬ 
plained  the  law  of  Moses  respecting  purification  and 
consecration  of  children. 


Mr.  Alcott.  Now  what  have  you  in 

Pictures  of  the  •  ,  •> 

Consecration.  Y^Ul  minds  . 

Edward  C.  The  turtle-doves,  but  I  do  not 
know  what  they  were  for. 

Josiah.  I  had  a  picture  of  the  christening.  (See 
Note  109.) 


88 


RECORD  OF  CONVERSATIONS. 


( He  described  the  temple  with  ornaments  of  gold  ; 
the  priests'1  dresses  ;  Simeon  with  a  beard  and  long 
robe ,  holding  the  child  up  on  one  arm ,  and  raising 
the  other  to  heaven , — kneeling ,  and  vjith  little  hair 
on  his  head  ;  Anna ,  very  young,  stretching  out  both 
hands  thanking  God-.) 

Mr.  Alcott.  Let  us  not  have  so  many  of  these 
pictures  to-day  ;  we  had  a  great  many  last  time  ;  let  us 
have  more  thoughts  and  fewer  images. 

Lemuel.  I  thought  the  temple  was  as  large  as  the 
state  house,  and  there  was  an  altar  and  knife  laying  on 
it,  with  a  pearl  handle  and  golden  blade  ;  the  priest  had 
the  child  and  Mary  and  Joseph  were  kneeling. 

Mr.  Alcott.  You  are  thinking  of  the  circumcision, 
though  I  did  not  dwell  on  that. 

Frank.  I  imagined  the  temple  and  the  child  stand¬ 
ing  on  the  altar.  Joseph  had  on  a  gold  striped  long 
gown,  and  Mary  had  a  silver  striped  gown,  and  a  pearl 
on  her  head.  The  floor  was  covered  with  apples,  and 
things  to  be  sacrificed. 

Augustine.  I  imagined  the  temple  was  a  good  deal 
like  this  temple,  and  had  one  room  larger  than  this. 
The  altar  was  mahogany,  with  steel  on  the  top,  to  keep 
it  from  being  burned.  There  was  a  knife  with  a  golden 
carved  handle  and  silver  blade.  The  two  turtle-doves 
were  standing  on  the  altar,  waiting  for  the  priest  to 
offer  them  up.  And  there  was  a  pulpit,  with  a  minister 
in  it,  reading  out  of  a  book.  Mary  and  Joseph  were 
before  the  altar,  looking  happy,  and  thinking  about 

what  the  priest  was  reading.  Simeon  had  the  child 

▼ 

and  was  caressing  him.  And  they  all  had  white  caps 
on.  There  was  a  congregation  of  people  sitting  be¬ 
hind  as  in  a  common  church.  The  sacrifice  was  made 
with  sweet  smelling  wood. 


RELIGION. 


89 


Mr.  Alcott.  Can  you  not  refrain  from  these  elabo¬ 
rate  pictures  ?  I  prefer  to  have  the  thoughts  which 
the  reading  suggests. 

Edward  J.  I  saw  Joseph  and  Mary  carry  the 
pigeons  and  lay  them  on  the  altar  ;  and  the  priest  took 
a  knife  and  killed  them,  and  offered  them.  Simeon  had 
Jesus,  and  was  sitting  down  praying  ;  and  Anna  the 
prophetess  was  praying. 

Mr.  Alcott.  Did  you  like  to  hear  the  reading  ? 

Edward  J.  I  like  to  hear  every  thing  in  the  Bible. 

William  B.  I  thought  of  Mary  going  into  the  tem¬ 
ple,  with  one  hand  up  to  her  eyes,  and  her  baby  in  the 
other.  She  was  thinking  what  her  child  was  going  to 
be,  and  how  she  should  educate  it,  and  Joseph  was 
thinking  the  same  things,  and  the  Priest  was  thinking 
what  great  things  the  child  was  going  to  do. 

Alexander.  I  only  had  a  picture. 

Mr.  Alcott.  We  will  omit  it. 

Welles.  I  had  thoughts,  but  I  cannot  express  them, 
about  the  priests  in  the  pulpit,  and  the  offering  of  the 
doves. 

( Several  had  pictures  also,  and  were  omitted .) 

Frederic.  William  B.  expressed  all  my  thoughts. 

Edward  B.  I  cannot  separate  my  thoughts  from  the 
picture. 

Mr.  Alcott.  If  you  think  there  are  thoughts  min¬ 
gled  with  your  picture,  you  may  give  it. 

Edward  B.  The  temple  was  four  times  as  large 
as  this  room,  and  the  altar  was  about  a  quarter 
as  large.  The  priest  had  a  large  knife,  and  cut 
the  child  a  little  ;  but  Jesus  did  not  cry  as  other 
children  would  have  done,  because  God  gave  him 
power  to  bear  it.  There  was  nobody  in  the  temple 
but  the  parents,  and  Simeon  and  Anna.  Simeon  said  he 
could  now  lay  his  head  down  in  peace,  because  Jesus 
had  come.  He  knew  he  had  come  to  the  spirits  of  men, 

8* 


90 


RECORD  OF  CONVERSATIONS. 


while  other  people  thought  he  was  to  come  to  drive  out 
the  Romans  —  a  great  warrior  and  conqueror. 


Self-Control. 


Mr.  Alcott.  Was  he  not  a  conqueror  ? 
Edward  B.  Only  over  spiritual  enemies. 
Mr.  Alcott.  What  spiritual  enemies  ? 

Edward  B.  Revenge,  and  anger,  and  — 

Mr.  Alcott.  Impatience  ? 

Edward  B.  Impatience  is  not  a  sin. 

Mr.  Alcott.  Who  else  think  Impatience  is  not  a 


sin  r 

( Almost  all  held  up  hands.')  (See  Note  110.) 

But  is  not  Impatience  the  beginning  of  anger  ? 

(  They  agreed  and  said  it  was  wrong ,  except  Charles.) 

Charles.  I  am  only  impatient  because  other  people 
are,  and  I  do  not  think  impatience  is  a  sin.  (See  Note 
111.) 

(  Some  personal  conversation  followed. ) 

Lemuel.  God  did  not  give  us  so  much  patience  as  he 
did  Jesus  Christ. 

Mr.  Alcott.  Did  Jesus  do  any  thing  to  get  it  ? 

Lemuel.  He  had  it  at  first. 

Mr.  Alcott.  Did  he  do  any  thing  to  keep  it  ? 

Lemuel.  Yes. 

Mr.  Alcott.  Do  you  do  any  thing  to  keep  yours  r 

Lemuel.  No,  not  much.  (See  Note  112.) 


Lucta.  I  thought  when  Jesus  was  coming 
Self-Sacrifice.  tjje  temple,  he  was  borne  by  his  parents, 

who  seemed  to  be  like  servants  to  him. 
When  they  carried  him  into  the  temple,  Simeon  spread 
out  his  arms  and  took  him,  and  blessed  God,  and  Jesus, 
and  the  parents.  So  did  Anna.  There  was  a  large  altar, 
and  wood  burning  on  it  ;  and  the  two  pigeons  were  just 
dead,  and  put  upon  the  fire.  And  the  priest  took  a  long 
sharp  knife,  and  cut  the  child  a  little,  but  he  c. id  not  cry. 


RELIGION. 


91 


Mr.  Alcott.  You  seem  to  think  that  Jesus  be¬ 
gan  to  teach  patience  at  eight  days  old,  by  not  crying 
when  he  was  hurt  ?  What  is  meant  by  the  cutting  ? 

Charles.  It  showed  that  it  was  of  small  conse¬ 
quence,  whether  the  body  was  hurt  or  not. 

Edward  B.  It  was  to  distinguish  the  Jews  from  other 
nations  ;  but  it  was  very,  very  cruel,  I  think. 

Mr.  Alcott.  Was  there  any  spiritual 


Emblems. 


meaning  in  it  ? 


Some.  It  was  to  teach  patience.  (See  Note  113.) 
Mr.  Alcott.  What  were  the  doves  offered  for  ? 
Several.  An  emblem  of  the  child’s  innocence. 
Some.  An  emblem  of  the  mother’s  love. 

Mr.  Alcott.  Simeon  was  told  by  the  Holy 
Ghost,  that  this  was  the  Saviour.  Does 
the  Holy  Ghost  ever  tell  you  any  thing  ? 

(A  few  raised  hands.)  (See  note  114.) 


Inspiration. 


Mr.  Alcott.  What  is  meant  by  “  the 
Triumph.  falling  and  rising  of  many  in  Israel”? 

Welles.  It  means  the  falling  and  rising 
of  spirits  in  goodness. 

Mr.  Alcott.  It  means  perhaps  the  lowering  of  the 
proud,  and  the  raising  of  the  humble.  What  is  meant 
by  saying,  that  “  the  thoughts  of  many  hearts  should 
be  revealed  ”  ? 

One.  Holiness  should  be  brought  out  of  hearts  by  the 
sight  of  Jesus’  sufferings.  (See  Note  115.) 

Another.  Did  Anna  fast  all  the  time  ? — 

Temperance.  never  eat  any  thing  ? 

Mr.  Alcott.  Fasting,  in  the  Bible,  often 
means,  very  temperate  living. 

Charles.  I  think  Anna  was  rather  superstitious, 
fasting  in  the  temple  all  the  time. 

Recorder.  There  were  many  servants  in  the  temple, 
as  you  will  find  by  reading  Moses’  laws.  They  lived 


92 


RECORD  OF  CONVERSATIONS. 


Self-Renewal. 


there,  and  were  supported  by  the  sacrifices  brought,  for 
the  things  were  not  entirely  destroyed  upon  the  altar. 

Mr.  Alcott.  She  spoke  to  those  who 
looked  for  “  the  redemption.”  What  is 
spiritual  redemption  ? 

One.  Relief  from  the  load  of  sin. 

Mr.  Alcott.  Self-renewal  by  temperance  and  ho¬ 
liness. 

Mr.  Alcott.  What  is  meant  by  cc  waxing 
strong  in  spirit  ”  ? 

Several.  Having  knowledge,  wisdom, 
holiness. 

Mr.  Alcott.  What  is  the  grace  of  God  ? 

Several.  Blessing.  Favor  of  God. 

{Mr.  Alcott  here  read  a  paraphrase,  and  referred  to 
the  subject  of  the  next  conversation.*) 


Spiritual 

Growth. 


*  The  reader  will  bear  in  mind,  that  in  every  conversation, 
much  more  was  always  said,  than  could  be  preserved  for  the 
record.  In  this  and  several  of  the  preceding  conversations,  but 
fragments  are  given.  And  it  may  be  difficult  in  some  instances 
to  perceive  the  connexion  of  the  remarks  of  the  children  with 
the  general  subject  of  the  reading  for  the  day ;  the  intermediate 
links  often  being  lost,  and  the  subject  but  imperfectly  discussed. 
These  omissions  are,  however,  supplied  in  part  in  the  Appen¬ 
dix.  Ed. 


CONVERSATION  XII. 


ADORATION  OF  SITRIT  BY  HALLOWED  GENIUS. 

INFANT  HOLINESS. 

Review.  — Adoration  of  the  Wise  Men,  from  the  Sacred  Text. —  Reverence 
of  Childhood.  —  TyPe  of  the  Star.  —  Star'of  Holiness.  —  Dreams,  prophetic 
and  retributive. —  Vision  of  Eliphaz.  —  Treachery.  —  Astrology.  —  As¬ 
tronomy.  —  Phrenology.  —  Sovereignty  of  Holiness. — Joy  at  Birth.  —  Ado¬ 
ration  of  Infant  Holiness.  —  Maternal  Love.  —  Childhood  a  Type  of  Holi- 


ness. 

Review. 

Mr.  Alcott.  What  do  you  remember  of 
our  last  conversation  ? 

Several  answered,  and  recalled  among  them  the 
principal  points  of  the  conversation,  especially  their 
thinking  that  Jesus  did  not  cry  when  he  was  circum¬ 
cised,  and  that  impatience  was  a  sin. 

Mr.  Alcott  then  read 

THE  ADORATION  OF  THE  WISE  MEN. 


Matt.  ii.  1  - 12. 

Before  the 
Vulgar  /Era,  5. 
Julian  period, 
4709. 

1  Now  when  Jesus  was  horn  in  Bethlehem 
°f  Judaea  in  the  days  of  Herod  the  king, 
behold,  there  came  wise  men  from  the  east 

Bethlehem. 

to  Jerusalem, 

2  Saying,  Where  is  he  that  is  born  King  of  the  Jews  ? 
for  we  have  seen  his  star  in  the  east,  and  are  come  to  wor¬ 

Jerusalem. 

ship  him. 

3  When  Herod  the  king  had  heard  these  things ,  he  was 
troubled,  and  all  Jerusalem  with  him. 

4  And  when  he  had  gathered  all  the  Chief  Priests  and 
Scribes  of  the  people  together,  he  demanded  of  them  where 
Christ  should  be  born. 

5  And  they  said  unto  him,  in  Bethlehem  of  Judaea:  for 
thus  it  is  written  by  the  prophet. 

94 


RECORD  OF  CONVERSATIONS. 


Before  the 
Vulgar  JEra,  5. 
Julian  Period, 
4709. 

Bethlehem. 


*  Mic.  v.  2. 
John  vii  42. 


6  *  And  thou  Bethlehem,  in  the  land  of  Juda,  art  not  the 
least  among  the  princes  of  Juda  :  for  out  of  thee  shall  come 
a  Governor,  that  shall  rule  my  people  Israel. 

7  Then  Herod,  when  he  had  privily  called  the  wise  men, 
enquired  of  them  diligently  what  time  the  star  appeared. 

8  And  he  sent  them  to  Bethlehem,,  and  said,  Go  and 
search  diligently  for  the  young  child ;  and  when  ye  have 
found  him ,  bring  me  word  again,  that  I  may  come  and  wor¬ 
ship  him  also. 

9  When  they  had  heard  the  king,  they  departed  ;  and, 
lo,  the  star,  which  they  saw  in  the  east,  went  before  them, 
till  it  came  and  stood  over  where  the  young  child  was. 

10  When  they  saw  the  star,  they  rejoiced  with  exceeding 
great  joy. 

11  And  when  they  were  come  into  the  house,  they  saw 
the  youug  child  with  Mary  his  mother,  and  fell  dowm,  and 
worshipped  him  :  and  when  they  had  opened  their  treasures, 
they  presented  unto  him  gifts  3  gold,  and  frankincense,  and 
myrrh. 

12  And  being  warned  of  God  in  a  dream  that  they  should 
not  return  to  Herod,  they  departed  into  their  own  country 
another  way. 


He  read  this  twice,  and  asked  what  thoughts  or 
images  it  brought  into  their  minds. 

Edward  C.  I  had  the  shape  of  a  star  in 
Sign  of  the  star.  mjnd.  It  did  not  look  like  the  other 

stars.  It  was  smaller,  and  brighter,  and  more  beautiful. 
Nathan.  I  thought  about  the  king  and  the  star. 

Mr.  Alcott.  Did  the  star  mean  any  thing  ?  (See 
Note  116.) 

Edward  C.  Yes.  But  I  don’t  know  what. 

Mr.  Alcott.  Did  you  like  Herod,  Nathan  ? 
Nathan.  No.  He  was  going  to  kill  the  child,  and 
that  was  not  right.  I  think  the  star  was  John,  showing 
where  Jesus  was. 

Mr.  Alcott.  How  could  John  get  up  there  ? 
Nathan.  Why,  you  know  he  was  not  born  yet. 

Mr.  Alcott.  John  was  born.  He  was  six  months 
old.  Was  the  star  the  sign  of  John  ? 

Nathan.  Yes. 


INFANT  HOLINESS. 


95 


Edward  J.  I  think  Zacharias  did  not  tell  Herod 
that  Jesus  was  born,  because  he  knew  that  Herod  would 
destroy  him  if  he  knew  it. 

Mr.  Alcott.  How  came  Zacharias  there  ? 

Edward  J.  Why,  Herod  called  all  the  chief  priests 
together,  you  know.  Afterwards  Herod  called  the 
Chaldeans. 

Mr.  Alcott.  Who  were  the  Chaldeans  ? 

Edward  J.  People  who  told  kings  their  dreams. 

Mr.  Alcott.  Were  these  wise  men,  Chaldeans  ? 
Edward  J.  It  says  so  in  my  “  Bible  Stories.” 

Mr.  Alcott.  Did  you  think  the  wise  men  good  ? 
Edward  J.  Yes  ;  and  so  they  saw  the  star.  Other 
people  did  not  see  the  star  ;  naughty  people  could  not  see 
it.  Naughty  people  cannot  see  such  stars  as  that ;  they 
can  only  see  the  common  stars  that  shine  in  the  night  ; 
only  good  people  see  such  stars  as  this  one  was. 

Mr.  Alcott.  Are  there  many  such  stars  ? 

Edward  J.  No.  God  only  made  one,  for  Jesus. 

Mr.  Alcott.  Did  God  make  any  star  when  you 
were  born  ? 

Edward  J.  I  guess  not,  but  I  don’t  know  ;  I  could 
not  see. 

Mr.  Alcott.  Do  any  of  you  think  God  made  stars 
for  you  when  you  were  born  ? 

Edward  J.  Perhaps  there  was  a  little  star  made. 

Welles.  Conscience  is  the  star  we  have. 
Holiness  (Ml  held  up  their  hands,  assenting.) 

Josiah.  I  think  the  star  was  a  little  smaller 
than  the  sun  and  looked  like  the  moon,  with  rays  all 
round.  It  stopped  over  the  place  where  Mary  and  Jo¬ 
seph  were,  and  it  was  low  down.  The  wise  men  came 
opposite  to  it.  Jesus  was  lying  in  the  manger,  with 
white  hair,  like  George’s,  and  serene  eyes,  and  slen¬ 
der  white  cheeks,  and  very  white  hands,  and  white 
clothes,  with  a  star  right  here,  {pointing  to  his  forehead) 


96 


RECORD  OF  CONVERSATIONS. 


and  two  angels  came  down  and  took  hold  of  his 
hands. 

Mr.  Alcott.  Did  he  know  the  angels  ? 

Josiah.  Oh  yes.  He  had  been  accustomed  to  see 
them  in  heaven.  And  God  sent  down  a  box,  and  the 
angels  opened  it,  and  a  sweet  perfume  of  incense  came 
out,  because  Jesus  was  good. 

Mr.  Alcott.  These  are  fancies,  Josiah,  to  which 
there  is  no  end.  Do  you  think  any  such  angels  came 
when  you  were  born  ? 

Josiah.  There  might  have  been  spirits  all  about  in 
the  room,  but  neither  my  mother  nor  I  could  see  them. 

Mr.  Alcott.  You  did  not  know  the  angels  as  Jesus 
did  ? 

Josiah.  No  ;  because  I  never  stayed  in  heaven.  Mr. 
Alcott,  I  think  there  must  have  been  a  great  many  more 
signs  when  Jesus  was  born  than  are  told.  I  think  of  a 
bow  and  arrow  which  came  down  out  of  heaven,  without 
any  body  to  hold  them,  and  the  bow  shot  the  arrow  out 
of  itself,  and  the  arrow  flew  above  the  clouds  ;  which 
is  a  sign  of  the  spirit  of  Jesus,  which  goes  higher  than 
all  things. 

Mr.  Alcott.  That  is  enough,  Josiah. 

Josiah.  Mr.  Alcott  !  I  have  a  great  deal  more  to 
say  ;  my  mind  is  full  of  things,  with  meanings  to  them. 

All.  Oh  do  let  him  say  all,  Mr.  Alcott. 

Mr.  Alcott.  No  ;  John,  you  may  speak.  (See 
Note  117.) 

John  B.  I  thought  the  King  wanted  the  men  to  go 
and  find  Jesus,  and  come  back  and  tell  him  ;  and  when 
you  read  that,  I  guessed  that  he  wanted  to  kill  him. — 
The  wise  men  followed  the  star  which  was  in  front  of 
them,  till  it  stopped  over  the  manger.  They  knelt  down 
and  worshipped  the  child,  and  opened  their  bag  and 
took  out  their  gifts.  They  gave  the  gold  to  the  mother 
for  him,  for  he  would  not  know  about  such  earthly 
things.  But  he  knew  the  wise  men.  The  star  was  a 


INFANT  HOLINESS. 


97 


diamond  shape,  as  large  as  the  moon,  very  high,  and 
spread  great  light  all  round,  and  was  shining  down  on 
the  house.  And  God  told  the  wise  men  not  to  go  back. 
Mr.  Alcott.  Why  did  Herod  wish  to  destroy  Jesus  ? 
John  B.  Because  he  thought  that  he  would  want  to 
be  king.  And  God  told  Joseph,  when  he  had  just  gone 
to  bed,  in  a  dream. 

Mr.  Alcott.  Did  God  speak  by  a  voice  or  in  a 
shape  ? 

John  B.  In  a  shape,  but  he  told  him  in  words. 

Mr.  Alcott.  Does  God  ever  speak  to  you 

Dreams,  pro-  •  ,  2 

pheticand  in  dreams  ? 

retributive.  John  B.  Yes. 

Mr.  Alcott.  And  how  ? 

John  B.  When  I  go  to  bed,  sometimes,  after  I  have 
been  naughty,  I  dream  that  if  I  die,  I  shall  not  be  so 
good.  After  I  have  been  good,  and  have  done  what 
mother  wants  me  to,  I  dream  of  pleasures.  When  I 
am  not  good,  God  is  sorry  and  I  am  sorry,  and  that 
gives  me  pain,  and  I  wake  up  better. 

Mr.  Alcott.  How  many  of  the  rest  of  you  think 
God  visits  you  in  your  dreams  ? 

( Many  held  up  hands .) 

Edward  J.  I  never  dream. 

Mr.  Alcott.  Was  Joseph’s  dream  different  from 

-  '  f 

your  dreams  r 

( Many  held  up  hands.) 

Charles.  It  was  more  holy,  it  was  to  foretell  so 
great  a  thing. 

John  B.  It  was  more  true. 

Alexander.  There  was  more  sense  in  his  dreams 
than  in  ours. 

John  D.  He  had  more  faith  in  his  dreams,  because 
he  was  more  spiritual. 

William  B.  I  very  seldom  have  any  dreams,  but 

9 


VOL.  1. 


98 


RECORD  OF  CONVERSATIONS. 


when  I  do,  I  think  very  often,  that  I  am  told  to  do 
wrong  things,  and  sometimes  I  do  them,  and  then  evil 
befals  me.  And  I  do  not  see  how  any  body  can  know 
what  dreams  are  really  sent  by  God  to  direct  them. 
I  believe  there  are  good  dreams,  but  I  don’t  see  how 
Joseph  could  know.  But  sometimes  I  have  thought 
that  people  around  Jerusalem  and  thereabouts,  seldom 
had  dreams,  and  when  they  did  they  were  those  that 
they  should  mind. 

Mr.  Alcott.  You  say  you  seldom  dream  ? 

William  B.  I  often  dream  of  little  outward  things 
that  seem  to  have  no  connexion  ;  but  I  very  seldom 
have  long  connected  dreams.  But  when  I  have  done 
wrong,  I  have  dreamed  that  a  wolf  was  coming  to  eat 
me  up,  and  other  frightful  things.  I  think  God  punishes 
in  this  way  those  who  do  wrong,  but  I  had  rather  be 
punished  in  any  other  way  than  by  frightful  dreams. 

Mr.  Alcott.  Is  such  punishment  effectual  ? 

William  B.  I  think  it  is.  (See  Note  118.) 

Charles.  They  seemed  to  believe  in  dreams  in 
those  days  more  than  now.  They  were  prophetic. 

Mr.  Alcott,  Were  they  prophetic  to  those  w  ho  did 
not  believe  ? 

Charles.  No  ;  only  to  those  who  had  faith. 

Mr.  Alcott.  Let  me  read  you  a  dream  from  the 
Old  Testament. 


THE  VISION  OF  ELIPHAZ. 

Job  iv.  12-21. 

12  Now  a  thing  was  secretly  brought  to  me, 

Sense  ot  the  an({  mjlie  ear  received  a  little  thereof. 
Mipernatural.  , 

13  In  thoughts  from  the  visions  of  the  night, 
when  deep  sleep  falleth  on  men, 

14  Fear  came  upon  me,  and  trembling,  which  made  all 
my  bones  to  shake. 

15  Then  a  spirit  passed  before  my  face ;  the  hair  of  my 
flesh  stood  up  : 

16  It  stood  still,  but  I  could  not  discern  the  form  thereof: 
an  image  was  before  mine  eyes  ;  there  icas  silence,  and  I 
heard  a  voice,  saying , 


INFANT  HOLINESS. 


99 


17  Shall  mortal  man  be  more  just  than  God  ? 

Shall  a  man  be  more  pure  than  his  maker  ? 

18  Behold,  he  put  no  trust  in  his  servants  ; 

And  his  angels  he  charged  with  folly  : 

19  How  much  less  in  them  that  dwell  in  houses  of  clay, 

Whose -foundation  is  in  the  dust,  which  are  crushed 

before  the  moth  ? 

20  They  are  destroyed  from  morning  to  evening  : 

They  perish  for  ever  without  any  regarding  it. 

21  Doth  not  their  excellency  which  is  in  them  go  away  ? 

They  die,  even  without  wisdom. 

He  then  returned  to  the  question  of  the  day. 

Lemuel.  Herod  was  very  bad.  He  ought 

Treachery.  . 

not  to  have  sent  those  wise  men  so  —  it 

was  deceiving.  He  was  a  murderer.  He  told  a  lie 

when  he  said  he  was  going  to  worship. 

Charles.  I  thought  the  star  represented  God’s  eye 
looking  on  his  son  to  protect  him.  Herod  called  the 
wise  men  privily,  because  he  was  afraid  of  a  rebellion. 
If  the  angel  had  not  appeared  to  Joseph,  Herod  would 
have  destroyed  Jesus.  (See  Note  119.) 

William  B.  I  think  he  called  the  wise  men  privily, 
because  he  wanted  to  make  them  believe  that  he  wanted 
to  worship  ;  but  he  did  not  wish  the  Jews  to  think  that 
he  wanted  to  worship,  even  for  a  short  time.  I  do  not 
think  God  appeared  in  a  shape  or  with  a  voice  to  Jo¬ 
seph,  but  that  he  moved  his  conscience  with  his  spirit, 
so  that  Joseph  felt  he  must  go. 

Lucia.  The  first  thought  I  had  was  about  Joseph’s 
journey  into  Egypt.  He  and  Mary  were  on  asses,  and 
Jesus  was  in  Joseph’s  arms.  I  then  thought  of  the 
wise  men  journeying  in  another  direction.  Then  I 
thought  of  Herod  waiting  for  their  return,  and  his  rage 
when  they  did  not  come.  The  star  was  larger  and 
shone  brighter  than  the  rest.  It  disappeared  when 
Mary  and  Joseph  were  going  to  Egypt,  for  God  did  not 
want  it  to  show  Jesus  to  Herod. 


100 


RECORD  OF  CORVERSATIONS. 


Frederic.  Herod  was  very  treacherous  in  telling 
the  wise  men  he  was  going  to  worship,  when  lie  was 
going  to  kill. 


Astrology. 


Mr.  Alcott.  How  do  you  think  the 
wise  men  knew  that  the  star  was  the  Jew¬ 


ish  King’s  ? 

Lucia.  God  told  them  so. 

Charles.  There  had  been  a  rumor  through  the 
land  that  Jesus  was  to  be  born,  and  when  they  saw  that 
there  was  a  new  star,  they  knew  there  was  somebody 
born. 

William  B.  Simeon  was  a  prophet,  and  he  might 
have  given  rise  to  the  rumor  that  Christ  should  be  born 
when  that  star  appeared.  He  seemed  to  know  the 
child. 

Mr.  Alcott.  Do  you  think  common  stars  mean  any 
thing  ? 


Astronomy. 


( Many  held  up  hands.) 

Frank.  The  stars  mean  other  worlds. 

{Mr.  Alcott  explained  the  meaning  of  As¬ 
tronomy,  and  then  spoke  of  Astrology ,  and 
what  astrologers  thought  they  found  out  by  the  stars.) 

Mr.  Alcott.  Astronomers  find  what  they  seek  ; 
Astrologers  seek  in  the  stars  what  is  to  be  found  in 
conscience  alone. 

Alexander.  And  in  bumps  on  the  head. 
Phrenology.  {Mr.  Alcott  here  told  what  the  theory 

of  Phrenology  was,  without  saying  ivheth- 
er  he  believed  in  it  or  not.)  (See  Note  120.) 


{He  then  read  the  quotation  from  the  Prophet,  with 
which  the  Jews  answered  the  wise  men,  and  asked 
who  was  that  Governor  ?) 


INFANT  HOLINESS. 


101 


Lucia.  Jesus.  He  governs  our  spirits. 

Sovereignty  tit  At  COTT  How? 
of  Holiness.  AU°n.  now. 

Lucia.  By  being  an  example  to  us,  and 
being  much  more  powerful. 

Charles.  He  tells  us  how  to  do  right  by  conscience, 
he  comes  and  speaks  to  the  conscience,  he  is  conscience. 

Mr.  Alcott.  Do  you  mean  that  God  acts  on  Jesus, 
so  that  Jesus  acts  on  you  ? 

Charles.  Why  God  and  Jesus  are  one,  and  con¬ 
science  is  a  part  of  the  same  spirit. 

William  B.  I  think  my  conscience  is  God,  not  Je¬ 
sus —  I  don’t  think  God  and  Jesus  are  one. 

Mr.  Alcott.  Why  did  the  wise  men  re- 

Joy  at  Birth.  .  .  ,  ,  T  , 

joice  when  they  saw  Jesus  : 

Lucia.  They  thought  from  the  looks  of  the  star, 

that  Jesus  was  going  to  be  very  great  and  good. 

Mr.  Alcott.  Why  did  they  give  him  gifts  ? 

Lucia.  Because  they  wanted  to  distinguish  him. 

William  B.  Because  they  respected  him. 

Charles.  It  was  the  custom  of  the  East. 

Mr.  Alcott.  Were  any  presents  made  when  you 

were  born  ? 

Franklin.  Presents  are  made  sometimes  when  a 
child  is  named  from  a  particular  person. 

Another.  The  child  is  a  present  to  its  mother. 

Mr.  Alcott.  Why  did  they  worship 

Adoration  of  t,;m  ? 

Infant  Holiness. 

Several.  Because  he  was  great  and  pure. 
Mr.  Alcott.  Were  you  worshipped  when  you  were 
born  ? 

Several.  (Laughing.')  No. 

Charles  We  were  adored  by  our  mothers. 


9  * 


102 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  If  you  were  not  worshipped,  you  were 
not  thought  about  as  you  should  have  been.  Wise 
men  reverence  the  new  born. 

Lucia.  Yes,  in  one  sense,  they  worship,  because 
children  are  so  pure,  and  innocent,  and  spiritual.  (See 
Note  121.) 

Mr.  Alcott.  In  what  sense  should,  a  babe  be  wor¬ 
shipped  ?  How  should  it  be  ? 

Lucia.  By  being  taken  care  of,  and  thought  about, 
and  loved  with  spiritual  love. 

Mr.  Alcott.  Has  it  any  love  from  God  itself? 

Lucia.  Love  came  with  it  from  heaven. 

Mr.  Alcott.  What  must  be  done  with  this  love  ? 

Lucia.  It  must  be  made  to  grow  out. 

Mr.  Alcott.  How  can  love  be  made  to  grow  out  ? 

Lucia.  By  loving  it  first. 

Charles.  The  face  of  a  young  child  has  something 
in  it  which  makes  its  mother  love  it.  (See  Note  122.) 

(Mr.  Alcott  here  asked  them  if  they  had  infant  brothers 
and  sisters,  and  if  they  should  not  hereafter  think 
there  was  something  very  precious  and  sacred  in 
their  souls,  to  be  worshipped  —  and  if  this  would 
not  lead  them  to  refrain  from  teasing  them,  dis¬ 
appointing,  thwarting ,  neglecting  them,  and  leav¬ 
ing  them  to  cry.  They  responded  with  much  interest 
to  all  these  questions .) 

Charles.  I  think  a  mother  who  leaves  her  child  to 
cry,  is  a  barbarian. 

Mr.  Alcott.  So  she  is  if  she  can  help  it. 
Maternal  Love,  never  let  any  thing  interfere 

with  the  care  of  her  child  ;  but  keep  its  little  body  com¬ 
fortable  in  order  to  bring  out  its  mind.  For  the  body  is 
a  small  part.  The  spirit  is  to  be  brought  out  in  love  and 
confidence  and  faith,  before  the  mind  can  be  cultivated, 
before  the  child  can  talk.  These  duties  are  not  yet  well 
understood  by  mothers.  But  they  wish  to  do  all  they 


INFANT  HOLINESS. 


103 


can,  generally.  Of  all  persons,  mothers  are  most 
faithful  to  their  duties.  And  when  children  are  neg¬ 
lected  or  injured,  it  is  usually  because  mothers  have 
other  duties,  from  which  they  are  not  relieved  by  others 
as  they  should  be,  and  as  they  would  be,  if  all 
felt  right  upon  this  subject,  and  reverenced  children 
as  they  ought  to  do. 

William  C.  We  have  a  little  baby  at  home,  but  I 
never  thought  of  its  soul. 

Mr.  Alcott.  So  you  thought  it  was  a  little  body 
only,  and  that  was  all  ?  You  forgot  its  spirit. 

William  C..  Yes. 

_  Mr.  Alcott.  Oh,  then  you  have  never 

Type  of  Ho-  seen  the  child  which  God  loves.  (See 
lincss-  Note  123.) 

(He  then  read  a  paraphrase.  The  children  expressed 
deep  interest  in  this  conversation .) 


N 


CONVERSATION  XIII. 

APOSTACY  OF  SPIRIT. 
MALIGNITY. 


Review.  —  Knowledge  of  the  Young  Spirit.  —  Massacre  of  the  Innocents,  from 
the  Sacred  Text.  —  Pictures  of  Cruelty.  —  Emblems  of  Herod.  —  Sense  of 
Retribution.  —  Punishment.  —  Prejudice. 

Mr.  Alcott.  What  kind  of  wisdom  had 

Re  view 

the  wise  men,  of  whom  we  talked  last 
time  ? 

Edward  B.  The  knowledge  of  the  stars  and  learned 
books. 

Frederic.  They  knew  things  some  sly  way. 

Mr.  Alcott.  Were  they  jugglers  ?  I  don’t  think  so. 
Franklin.  They  had  the  power  of  prophecy  by 
means  of  the  stars  which  helped  them  some.  (See 
Note  124.) 

Charles.  Wisdom  is  knowledge  of  God. 

Lucia.  They  studied  their  own  minds,  they  tried  to 
find  out  good  and  evil. 

Frank.  I  think  it  was  worldly  wisdom. 

Recorder.  What  is  that  ? 

Frank.  Knowing  how  things  are  made.  (See  Note 
125.) 

Mr.  Alcott.  They  reverenced  children  ; 
the°Younge  °f  and  their  wisdom  consisted  in  perceiving 
Spirit.  in  the  infant  spirit  the  sign  of  holiness  ; 

of  God. 

Having  enlarged  a  little  on  this,  he  read  the 


MALIGNITY 


105 


MASSACRE  OF  THE  INNOCENTS. 

✓  ' 

Matt.  ii.  13-23.  Luke  ii.  40. 

Before  the 
Vulgar  .Era,  5. 
Julian  Period, 
4709. 

13  And  when  they  were  departed,  behold, 
the  angel  of  the  Lord  appeareth  to  Joseph 
in  a  dream,  saying,  Arise,  and  take  the  young  child  and  his 

Egypt. 

mother,  and  flee  into  Egypt,  and  be  thou  there  until  I  bring 
thee  word:  for  Herod  will  seek  the  young  child  to  destroy 
him. 

14  When  he  arose,  he  took  the  young  child  and  his  mother 
by  night,  and  departed  into  Egypt : 

15  And  was  there  until  the  death  of  Herod  :  that  it  might 
be  fulfilled  which  was  spoken  of  the  Lord  by  the  prophet, 

*  1  Hos.  xi.  1. 

saying, 

*  Out  of  Egypt  have  I  called  my  son. 

Bethlehem. 

16  Then  Ilerod,  when  he  saw  that  he  was  mocked  of  the 
wise  men,  was  exceeding  wroth,  and  sent  forth,  and  slew' 
all  the  children  that  were  in  Bethlehem,  and  in  all  the 
coasts  thereof,  from  two  years  old  and  under,  according  to 
the  time  which  he  had  diligently  enquired  of  the  wise 

men. 

t  Jer.  xxxi.  15. 

17  Then  was  fulfilled  that  which  was  spoken  by  Jeremy 
the  prophet,  saying, 

18  |  In  llama  was  there  a  voice  heard, 

Lamentation,  and  weeping,  and  great  mourning, 

Rachel  weeping/or  her  children, 

Before  the 
Vulgar  Era,  3. 
Julian  Period, 
4711. 

And  would  not  be  comforted  because  they  are  not 

19  But  when  Herod  was  dead,  behold,  an  angel  of  the 
Lord  appeareth  in  a  dream  to  Joseph  in  Egypt, 

20  Saying,  Arise,  and  take  the  young  child  and  his 

Egypt. 

mother,  and  go  into  the  land  of  Israel:  for  they  are  dead 
which  sought  the  young  child’s  life.  • 

21  And  he  arose  and  took  the  young  child  and  his  mother, 
and  came  into  the  land  of  Israel. 

22  But  when  he  heard  that  Archelaus  did  reign  in  Judaea 
in  the  room  of  his  father  Herod,  he  was  afraid  to  go  thither  : 
notwithstanding,  being  wuirned  of  God  in  a  dream,  he  turned 
aside  into  the  parts  of  Galilee  : 

23  And  he  came  and  dwelt  in  a  city  called  Nazareth  : 
that  it  might  lie  fulfilled  which  was  spoken  by  the  prophets, 
He  shall  be  called  a  Nazarene. 

Luke  ii.  40. 

40  And  the  child  grew,  and  waxed  strong  in  spirit,  filled 
with  wisdom  :  and  the  grace  of  God  was  upon  him. 

He  then  asked  for  their  thoughts. 


106 


RECORD  OF  CONVERSATIONS. 


George  B.  'I  don’t  think  Herod  was  a  good  man, 
because  he  killed  all  the  children  in  Bethlehem. 

Pictures  of  Mr.  Alcott.  You  may  each  of  you  make 

Cruelty.  J 

a  picture  of  what  I  have  read. 

Frank.  I  thought  of  a  temple  on  one  side,  and  two 
steeples  out  of  it,  and  two  stone  stairs  up  to  the  top, 
and  a  row  of  houses  on  one  side,  and  the  door  open  of 
one  house,  and  the  house  was  empty  ;  and  on  the  side¬ 
walk  there  was  a  man  and  child  dead  ;  all  was  still  ;  the 
houses  were  empty,  and  the  people  were  on  the  tops  of 
the  houses. 

Edward  C.  I  saw  the  children  killed,  and  God  tell¬ 
ing  Joseph  to  take  Jesus  away. 

Edward  J.  I  thought  I  saw  one  of  the  children 
when  they  were  hanging  him.  I  thought  I  should  not 
like  to  he  there.  I  saw  a  great  many  men  and  children. 
The  children  were  standing  up  and  not  killed  yet. 

Nathan.  I  saw  a  very  great  temple,  and  a  board  laid 
up  high,  and  a  spring  of  water  at  the  end  of  it  ;  and 
they  rolled  the  children  down  the  board  into  the  spring. 

Josiah.  There  was  a  great  door  to  the  house  where 
Herod  lived,  and  a  great  steeple  ;  and  little  steeples  all 
about )  and  Herod  looked  out  of  a  window,  at  the  men 
killing  the  children.  The  children  were  tied  to  a  string, 
and  struck  on  the  head  with  an  axe,  by  one  of  Herod’s 
servants  ;  and  their  mothers  were  looking  out  of  the 
windows. 

William  C.  I  saw  a  great  house  where  Herod  was, 
and  his  servants  went  into  the  houses,  and  asked  how 
old  the  children  were,  and  all  under  two  years  old  they 
took  and  killed. 

Alexander.  I  thought  Herod  sent  all  his  ruffians  to 
kill  the  children  with  swords.  He  was  standing  at  the 
door  at  first,  waiting  for  the  wise  men,  and  was  angry 
at  their  not  coming  back. 


MALIGNITY. 


107 


John  B.  I  thought  of  a  house  as  large  as  this  temple, 
with  large  iron  doors,  large  window.  Because  the  wise 
men  did  not  come  back,  Herod  sent  out  his  servants  to 
kill  all  the  little  babies.  And  he  stood  upon  the  steps 
looking.  He  heard  some  weeping.  It  was  the  mothers, 
and  he  pretended  that  he  was  weeping.  Then  I  thought 
of  Joseph’s  dream  in  Egypt,  and  the  journey  back  from 
Egypt. 

Lucia.  When  Herod  saw  that  the  wise  men  did  not 
come  back,  he  was  angry.  Then  he  thought  he  should 
certainly  kill  Jesus  if  he  killed  all  the  children.  So  he 
sent  out  his  men  to  kill  them.  The  mothers  were  trying 
to  keep  their  children  out  of  the  hands  of  the  men. 

And  I  saw  Egypt  in  my  mind,  when  Joseph  and  Mary 
were  there,  and  Joseph  asleep.  And  his  conscience 
seemed  to  me  to  tell  him  that  Herod  was  dead,  and  he 
might  go  back.  And  I  saw  him  and  Mary  carrying  the 
child  back  ;  and  when  he  heard  Archelaus  was  reigning 
he  went  to  Nazareth,  because  he  was  afraid  Archelaus 
would  be  just  like  his  father. 

Edward  J.  I  wish  you  would  read  the  history  of 
Palestine,  Mr.  Alcott. 

Edward  B.  This  was  my  picture.  I  thought  of 
Herod  sitting  on  his  throne,  waiting  for  the  wise  men  ; 
and  he  waited  so  long  that  he  had  to  turn  his  face  round 
to  hide  it,  it  was  so  red  and  angry.  Soon  he  called  the 
soldiers  to  go  and  kill  all  the  children  in  Bethlehem  ; 
and  as  soon  as  the  mothers  heard  of  this  order,  they  took 
their  children  in  their  arms,  and  ran  about  the  streets, 
screaming.  And  I  saw  many  children  on  the  side  walks 
dead,  and  their  mothers  tearing  their  hair.  And  I 
thought  Herod  himself  seized  on  one  child  which  he 
thought  might  be  Jesus,  and  threw  it  out  of  the  win¬ 
dow,  and  its  own  mother  caught  it,  and  then  a  soldier 
seized  it,  and  killed  it. 


108 


RECORD  OF  CONVERSATIONS. 


Charles.  I  imagined  Herod,  just  as  his  anger  was 
raging,  and  his  passionate  order  was  given  to  the  sol¬ 
diers  to  kill  every  child.  And  they  went  out  and  did  as 
he  commanded  ;  and  the  mothers  were  so  frantic,  that 
they  tried  to  kill  the  soldiers  themselves.  I  imagined 
there  were  stone  steps  to  the  houses,  and  both  mothers 
and  children  were  pitched  down  the  stone  steps  and 
killed.  And  all  this  while,  Herod  wasl  ooking  out  at  the 
window,  and  seeing  the  slaughter  ;  and  at  last  he  could 
bear  it  no  longer,  and  stopped  it.  But  when  he  found 
Jesus  was  not  killed,  he  repented  of  this  mercy. 

William  B.  I  thought  of  a  place  ten  times  as  large 
as  this  temple.  And  there  was  a  large  room  and  a 
beautiful  throne,  with  golden  steps,  very  high,  and  a 
great  window,  and  a  door  open  into  the  street;  and 
soldiers  were  standing  round,  waiting  ;  and  Herod 
was  waiting  for  the  wise  men,  till  at  last  he  was  in 
such  a  rage,  that  he  did  not  know  what  he  was  say¬ 
ing,  and  he  told  the  soldiers  to  go  and  kill  all  the 
children  in  the  town.  And  they  were  afraid  to  disobey 
him,  and  went.  And  Herod  clapped  his  hands  as  he 
saw  the  massacre  go  on,  looking  out  of  his  great  win¬ 
dow.  And  he  saw  one  mother,  with  a  child  crying, 
praying;  and  Herod  thought  it  must  be  the  mother 
of  Jesus,  and  he  sent  for  it,  and  had  it  brought  in,  and 
killed  it  himself.  The  soldiers  were  flying  about,  and 
the  mothers  were  also  flying  about  frantically,  and 
throwing  stones  ;  and  now  and  then  a  soldier  fell  dead. 
And  when  Herod  afterwards  found  Jesus  was  not  dead, 
he  killed  all  the  soldiers. 

Emblems  ]Mr..  Alcott.  What  name  would  suit  the 

ol  Herod. 

character  of  Herod  ? 

Jos i a h.  A  wicked  crocodile  ;  for  he  sought  for 
Jesus,  by  the  wise  men,  under  the  pretence  of  worship- 


MALIGNITY. 


109 


ping  him  ;  and  the  crocodile  deceives  his  prey  by  crying 
like  a  child.  So  Herod  was  like  a  crocodile. 

Lucia.  A  tiger-hearted  murderer. 

Edward  J.  A  tyrant  and  pirate. 

Emma.  Very  revengeful  and  cruel. 

Edward  B.  He  was  like  a  hyena,  a  very  great 
abomination. 

Nathan.  A  deceiver  and  a  thief. 

Mr.  Alcott.  What  did  he  steal  ? 

Nathan.  Children. 

Emma.  I  think  after  the  children  were  killed,  Herod 
was  sorry,  though  he  felt  glad  at  first. 

Mr.  Alcott.  Who  else  think  he  was  sorry  ?  (See 
Note  126.) 

( All  but  three  held  up  their  hands.) 

Joseph.  I  thought  of  the  angel  that  came  to  Joseph 
in  Egypt. 

Mr.  Alcott.  Did  the  angel  come  in  an  outward 
shape  ? 

Emma.  I  think  of  angels  with  shapes  ;  yet  I  do  not 
think  they  have  shapes. 

Frederic.  I  think  it  was  bad  enough  for  Herod  to 
kill  Jesus  ;  but  to  kill  so  many  children  ! ! 

Samuel  R.  I  think  if  the  wise  men  had  come  back 
and  told  Herod  the  truth,  he  would  have  killed  Jesus 
and  no  other,  and  that  would  have  been  bad  enough. 

Mr.  Alcott.  What  does  it  mean  by  Herod’s  being 

mocked  of  the  wise  men  ”  ? 

Charles.  To  mock  seems  to  mean  to  slight. 

Edward  B.  To  deceive. 

Mr.  Alcott.  “  He  was  wroth.”  What  is  wroth? 

Emma.  Angry. 

Mr.  Alcott.  Who  think  Herod  believed  in  Astrol¬ 
ogy  ? 

( Many  did.)  (See  Note  127.) 

VOL.  i.  10 


110 


RECORD  OF  CONVERSATIONS. 


Sonse  of  (Mr.  Alcott  here  described  a  similar  scene  to 

Retribution.  N 

the  massacre  as  taking  place  in  Boston ,  and 
their  brothers  and  sisters  the  victims.  He  then  asked 
some  questions  to  find  out  whether  the  children 
thought  they  should  be  filled  more  with  pity  for  the 
children,  or  anger  for  the  men  ;  and  how  much  they 
would  think  of  punishing  the  men,  and  what  their 
feeling  about  punishment  was.  My  record  is  too 
confused  for  me  to  give  the  details .) 

( Some  conversation  ensued  on  punishment 
in  school,  and  Mr.  Alcott  asked  who  felt 
pleasure  when  they  saw  other  boys  punished .) 

Several.  When  they  have  troubled  us,  we  do. 

Josiah.  I  feel  pleasure  in  seeing  boys  punished.  I 
don’t  know  why. 

William  B.  Is  it  the  pleasure  of  revenge  ? 

Edward  J.  I  do  not  know,  but  I  take  pleasure  in  it. 

Mr.  Alcott.  WJio  think  the  feeling  wrong  ? 

( All  rose.)  (See  Note  128.) 


Punishment. 


Prejudice. 


Mr.  Alcott.  Why  did  Joseph  distrust 
Arehelaus  ? 


Several.  Because  he  was  Herod’s  son. 

(Mr.  Alcott  here  made  some  remarks  on  hereditary  and 
family  character  ;  on  family  prejudices,  fyc. ;  on  pre¬ 
judice  in  general,  and  then  closed  by  reading  a  para¬ 
phrase,  and  referring  to  the  next  conversation. 


CONVERSATION  XIV. 


GENIUS  OF  SPIRIT. 

CHILDHOOD. 


Jesus  with  the  Doctors  in  the  Temple,  from  the  Sacred  Text.  —  Wisdom  of 
Childhood. —  Idea  of  Jesus  with  the  Doctors.  —  Inspiration  of  Childhood: 
—  General  Inspiration.  —  Genius  of  Childhood. —  Parental  Instinct.  — 
Idea  of  Childhood.  —  Misapprehension  of  Childhood. 

Mr.  Alcott.  There  is  no  account  given  us  of  the 
time  between  two  years  old  and  twelve  of  Jesus’  life. 
(See  Note  129.)  But  when  he  was  twelve,  something 
occurred,  which  I  will  now  read. 

He  then  read  the  account  of 


JESUS  WITH  THE  DOCTORS  IN  THE  TEMPLE. 


Luke  ii.  41  to  the  end. 


Before  the 
Vulgar  Mtsl,  7. 
Julian  Period, 
4720. 

Jerusalem. 

*  Deut.  xvi.  1. 


41  Now  his  parents  went  to  Jerusalem  *  every 

Wisdom  of  v ear  at  the  feast  of  the  Passover. 

Childhood. 

42  And  when  he  was  twelve  years  old,  they 
went  up  to  Jerusalem  after  the  custom  of  the  feast. 

43  And  when  they  had  fulfilled  the  days,  as  they  returned, 
the  child  Jesus  tarried  behind  in  Jerusalem  j  and  Joseph 
and  his  mother  knew  not  of  it. 

44  But  they,  supposing  him  to  have  been  in  the  company, 
went  a  day’s  journey  ;  and  they  sought  him  among  their 
kinsfolk  and  acquaintance. 

45  And  when  they  found  him  not,  they  turned  back  again 
to  Jerusalem,  seeking  him. 

46  And  it  came  to  pass,  that  after  three  days  they  found 
him  in  the  temple,  sitting  in  the  midst  of  the  doctors,  both 
hearing  them,  and  asking  them  questions. 

47  And  all  that  heard  him  were  astonished  at  his  under¬ 
standing  and  answers. 

48  And  when  they  saw  him,  they  were  amazed  :  and  his 
mother  said  unto  him,  Son,  why  hast  thou  thus  dealt  with 
us  ?  behold,  thy  father  and  I  have  sought  thee  sorrowing. 


112 


RECORD  OF  CONVERSATIONS. 


49  And  he  said  unto  them,  How  is  it  that  ye  sought  me  ? 
wist  ye  not  that  I  must  be  about  my  Father’s  business  ? 

50  And  they  understood  not  the  saying  which  he  spake 
unto  them. 

51  And  he  went  down  with  them,  and  came  to  Nazareth, 
and  was  subject  unto  them  :  but  his  mother  kept  all  these 
sayings  in  her  heart. 

52  And  Jesus  increased  in  wisdom  and  stature,  and  in 
favor  with  Glod  and  man. 

Mr.  Alcott  asked  what  interested  them  most  ? 

H  * 

Nathan.  Jesus  talking  with  the  ministers, 
with  the** Doc-  Mr.  Alcott.  What  is  he  talking  about  ? 
tor8‘  Nathan.  God. 

Ha  les.  I  thought  about  Jesus  with  the  ministers. 

Josiah.  I  thought  about  his  parents  returning  and 
looking  for  him.  They  travel  in  that  country  on  an 
ass’s  back,  with  a  basket  on  the  ass  to  ride  in.  Jesus 
and  his  mother  were  in  the  basket  when  they  went  up, 
and  the  people  were  walking  all  round,  but  Jesus  was 
not  there  when  they  were  returning. 

Samuel  T.  Jesus  was  stting  with  the  doclors,  he 
was  in  the  pulpit. 

Edward  J.  I  had  no  thought,  but  I  heard  it  all. 

John  D.  Jesus  knew  a  great  deal  more  than  the 
doctors  who  stood  round  him  listening. 

Joseph.  I  thought  Jesus  ought  to  have  told  his 
father  and  mother  that  he  was  going  to  stay  behind. 

Mr.  Alcott.  Well,  how  do  you  explain  that  he  did 
not  ? 

Joseph.  Perhaps  he  did  not  know  when  they  wrent. 

Mr.  Alcott.  What  do  you  suppose  he  was  doing 
all  that  time  ? 

Joseph.  He  wras  talking  with  the  ministers. 

Mr.  Alcott.  Should  you  have  liked  to  talk  with 
them,  had  you  been  in  his  place  ? 

•  Joseph.  Perhaps  I  should,  but  I  don’t  know. 


Before  the 
Vulgar  JEra,  7. 
Julian  Period, 
4720. 

Jerusalem. 


CHILDHOOD. 


11S 


Welles.  When  you  were  reading,  I  thought,  that 
Jesus  knew  his  father  and  mother  had  gone,  but  still 
that  he  thought  he  would  stay  and  teach  the  doctors  a 
little  while. 

John  B.  I  imagined  Jesus  going  into  the  temple 
where  a  great  many  ministers  were  teaching  people  to 
be  good.  But  Jesus  did  not  see  his  parents  go  out,  and 
they  thought  he  was  following  behind,  till  bye  and  bye, 
when  they  were  almost  home,  they  looked  round  and 
found  he  was  not  there  —  so  they  went  back  and  found 
him  teaching  people  to  be  good,  which  is  what  God  is 
doing  all  the  time.  This  was  what  interested  me  most. 

Frederic.  I  thought  of  Jesus  arguing  with  the 
doctors.  He  was  trying  to  make  them  think  that  what 
he  was  saying  was  true,  and  they  were  trying  to  make 
him  think  that  what  they  were  saying  was  true.  But 
Jesus’  arguments  were  the  best. 

Augustine.  I  thought  they  were  trying  to  say  some¬ 
thing  which  Jesus  could  not  answer,  to  try  him.  But 
he  answered  every  one,  without  any  trouble. 

George  B.  I  think  of  him  asking  questions  to  teach 
the  doctors. 

Lemuel.  I  understand  the  answer  he  gave  to  Mary. 
It  was  God’s  business. 

Mr.  Alcott.  *  What  is  God’s  business  ? 

Lemuel.  Being  good,  and  talking  and  teaching 
about  good  things.  (See  Note  ISO.) 

Alexander.  I  think  of  him  preaching  to  the  doc¬ 
tors  ;  but  I  really  think  it  was  wrong  for  him  to  stay 
there  without  telling  his  parents. 

Mr.  Alcott.  You  mean  that  you  do  not  see  how 
it  was  right  ? 

Alexander..  No  ;  it  seems  to  me  it  was  wrong. 

Mr.  Alcott.  Are  any  more  perplexed  with  this 
thought  ? 

( Several  raised  their  hands.) 

10* 


114 


RECORD  OP  CONVERSATIONS. 


Do  you  think  if  you  understood  all  about  it  you  should 
think  it  was  wrong  ? 

Ale.  I  suppose  not. 

William  B.  Yet  I  must  say  I  cannot  understand 
why  Jesus  did  not  tell  his  parents  that  he  was  going  to 
stay  there.  It  does  not  seem  to  me  that  it  was  l  ight. 

Recorder.  Jesus  was  carried  up  to  the  temple  at 
twelve  years  old,  in  conformity  to  the  Jewish  custom, 
to  be  enrolled  among  the  males  of  the  nation.  It  was 
Moses’  direction  that  every  child  should  be  taught  the 
Jewish  history  and  laws.  At  this  time  it  is  probable 
that  the  boys  were  asked  questions  by  the  learned  men, 
to  see  if  they  were  properly  educated.  They  could 
also  ask  explanations  of  what  they  did  not  under¬ 
stand  in  their  law  and  history.  Jesus  was  probably 
engaged  in  such  a  conversation  as  this.  I  think  it  was 
only  strange  that  his  parents  should  have  gone  without 
him.  I  should  think  that  in  any  case  of  a  son,  and 
more  especially  in  the  case  of  such  a  son  as  that,  the 
parents  would  have  watched  what  passed  at  such  a 
memorable  era  of  every  Jew’s  life.  I  see  no  failure  of 
duty  except  in  the  parents. 

William  B.  That  takes  away  all  my  difficulties. 

Mr.  Alcott.  Does  it  help  any  of  the  rest  ? 

{All  held  up  hands.) 

Charles.  He  thought  his  heavenly  father’s  business 
was  of  most  consequence. 

Mr.  Alcott.  When  you  are  perplexed  in  this  waj', 
I  wish  you  would  say,  “  I  do  not  see  how  it  was  right 
for  Jesus  to  do  so  and  so,”  for  it  is  not  pleasant  to  hear 
little  boys  say,  “  I  think  Jesus  did  wrong,”  —  none 
of  you  think  so. 

William  C.  I  was  interested  in  Jesus’  talking  with 
the  doctors  ;  because  it  was  remarkable  that  he  should 
say  such  things  at  twelve  years  old. 


CHILDHOOD. 


115 


Mr.  Alcott.  How  came  he  to  know 

Inspiration  of  SO  much  ? 

William  C.  Because  he  was  God’s  son. 

Mr.  Alcott.  Did  God  teach  him  in  a  particular 
way,  different  from  the  way  in  which  he  teaches  the 
rest  of  his  children  ? 

Wi  lliam  B.  Yes,  he  taught  him  before  he  came 
into  the  world. 

Mr.  Alcott.  How  do  the  rest  of  you  think  Jesus 
was  taught  by  God  ? 

Josiah.  I  think  God  made  him  think,  God  made  him 
understand,  before  he  came  from  heaven,  and  God  spoke 
to  his  spirit  afterwards  as  he  does  to  ours,  only  a  great 
deal  more. 

Mr.  Alcott.  Did  God  whisper  into  his  mind  ? 

Josiah.  No,  God  made  him  think. 

Augustine.  I  think  if  we  should  be  as  good  as  Jesus 
God  would  act  on  us  just  so,  arid  we  should  know  as 
much  as  he.  He  resisted  the  temptations. 

Mr.  Alcott.  What  temptations  ? 

Augustine.  The  appetites  and  passions ;  if  we 
should  resist  them  we  should  know  as  much  as  he  did. 

John  B.  Jesus  was  just  the  same  as  we  are,  only  a 
great  deal  better. 

Mr.  Alcott.  How  was  he  “just  the  same  ”? 

John  B.  Why  God  made  him,  and  God  made  us. 

Mr.  Alcott.  Was  it  God  or  Jesus  who  made  the 
difference  between  Jesus  and  us  ? 

John  B.  Jesus.  _  (See  Note  131.) 

William  B.  I  think  God  made  the  difference,  for 
God  does  not  help  us  so  much  as  he  did  Jesus. 

Mr.  Alcott.  Who  think,  that  even  if  you  do  all 
you  can,  God  will  not  help  you  as  much  ? 

( Many  rose.)  (See  Note  132.) 

Do  you  think  Jesus  was  a  favorite  ? 


116 


RECORD  OF  CONVERSATIONS. 


Welles.  I  do  not  like  to  say  so.  I  think  Jesus  was 
helped  that  he  might  help  others. 

The  Rest.  So  do  I. 

M  r.  Alcott.  Now  those  may  rise  who  think  that 
if  you  should  do  as  much  as  you  can,  you  would  be 
helped  as  much  as  Jesus  was  ? 

(Several  rose.) 

Some  of  you  then  think,  it  seems,  that  God  influenced 
Jesus  more  than  any  one  else,  for  the  purpose  of  making 
him  the  means  of  influencing  others.  Others  think 
that  he  would  influence  all  as  much  if  all  would  let  him 
do  so.  Some  of  you  think  God  made  the  difference, 
in  order  to  benefit  others.  Others  think  that  Jesus 
made  the  difference  by  accepting  or  deserving  more 
aid  from  God. 

(  They  severally  responded  by  hands.) 


General 

Inspiration. 


Augustine.  Every  one  would  be  like  Je¬ 
sus  if  every  one  was  as  willing  as  God  is. 
John  B.  I  cannot  understand  why  Jesus 
Christ  was  so  much  better  than  any  body  else.  I  don’t 
see  how,  or  why. 

Mr.  Alcott.  Do  other  people  try  as  much  ? 

John  B.  1  don’t  see  what  made  him  try  so  much 
more. 

Recorder.  That  is  the  very  question,  John,  which 
all  the  world  are  asking.  It  takes  a  life  to  answer  it. — 
Why  is  it  that  Jesus  tried  ;  and  why  do  not  others  try  ; 
and  how  can  all  be  made  to  try  as  he  did. 

Mr.  Alcott.  It.  will  be  the  effect  of  these  conver¬ 
sations,  to  answer  this  question,  I  hope. 


George  K.  I  was  most  interested  in  his 

Uuai*Growth^Pir'  growino  wiser  and  better  every  day,  as  is 
mentioned  in  the  last  verse. 


CHILDHOOD. 


117 


Mr.  Alcott.  What  does  “grow  in  wisdom  and 

stature  ”  mean  ? 

* 

George  K.  His  mind  grew,  and  his  body  grew. 

Mr.  Alcott.  Can  you  give  some  emblem  of  this  ? 
George  K.  He  opened  out  like  the  tree  from  the 

nut. 

Mr.  Alcott.  Could  it  be  seen  how  he  opened  out  ? 
George  K.  They  could  not  see  his  spirit,  but  they 
could  see  his  body  grow. 

Mr.  Alcott.  You  may  give  some  emblems  of 
Jesus’  growth. 

Lucia.  He  was  like  the  seed,  which  sprouts  under 
ground  a  good  while,  first.  And,  Mr  Alcott,  I  was  in¬ 
terested  about  their  seeking  him  among  their  acquaint¬ 
ance.  As  they  were  travelling  home,  Joseph  wanted  to 
talk  with  Jesus,  and  so  he  found  out  he  was  gone,  and 
began  to  seek  him  with  great  anxiety.  (See  Note  133.) 
Mr.  Alcott.  What  does  kinsfolk  mean  ? 

Lucia.  Relations. 

Mr.  Alcott.  How  many  have  heard  the  words  kin , 
akin ,  kindred ,  kind ,  kindly  ?  Kind  was  the  old  Saxon 
word  for  nature.  * 

One.  I  think  it  is  strange  that  Jesus  was  not  fright¬ 
ened  at  being  left  so  long  ! 

Emma.  He  knew  God  would  take  care  of  him. 
Charles.  God  would  take  care  of  his  own  son  !  — 
(See  Note  134.) 


Genius  of 
Childhood. 


Franklin.  I  liked  best  their  finding  him 
in  the  Temple,  and  his  telling  them  what 
he  came  into  the  world  for. 

Charles.  I  thought  the  doctors  asked  him  questions, 
not  to  get  information  out  of  him,  but  to  try  him  ;  and 
they  were  taught  in  spite  of  themselves,  and  very  much 
shamed. 


118 


RECORD  OF  CONVERSATIONS. 


Emma.  I  was  interested  in  Jesus’  answer  to  Mary. 

Edward  J.  So  was  I,  and  at  their  not  understanding 
what  he  meant. 

Mr.  Alcott.  What  did  he  mean  ? 

Edward  J.  God’s  business. 

Mr.  Alcott.  What  kind  of  questions  do  you  think 
Jesus  asked  the  doctors  ;  what  sort  of  a  conversation 
was  it  ? 

George  K.  I  think  he  asked  whether  they  loved 
God,  and  loved  to  pray  to  God,  and  what  sort  of  men 
they  were. 

Emma.  I  think  he  asked  questions  about  God  in 
man,  about  Spirit. 

Charles.  I  thought  he  asked  questions  to  try  their 
learning  ;  for  they  thought  they  knew  a  great  deal  ;  he 
asked  what  they  believed  about  God. 

William  B.  I  think  the  doctors  asked  Jesus  ques¬ 
tions,  not  to  puzzle  him,  but  to  see  what  he  knew  ;  and 
he  asked  them  questions  so  as  to  tell  them  the  truth 
when  they  made  mistakes.  (See  Note  135.) 

Several.  I  thought  it  was  a  pleasant  conversation. 

Others.  It  was  more  of  a  discussion  than  a  conver¬ 
sation. 

Mr.  Alcott.  Why  were  they  astonished  at  his 
answers  ? 

William  B.  Because  they  implied  so  much  know¬ 
ledge  of  God  and  spiritual  subjects. 

Lemuel.  This  was  the  best  sort  of  knowledge. 

Several.  Because  he  was  so  young.  (See  Note 
136.) 

Mr.  Alcott.  Do  you  believe  there  are  any  children 
now,  who  instruct  grown  up  people  by  their  under¬ 
standing  and  their  answers  ? 

( Many  thought  so.) 

Was  it  natural  for  Mary  and' Joseph  to  feel  anxious  ? 

All.  Yes. 


CHILDHOOD. 


119 


Rental  Mr.  Alcott.  Was  it  natural  for  Mary  to 
say  what  she  did  to  her  son  ? 

All.  Yes. 

Mr.  Alcott.  What  feeling  did  her  words  express  ? 

Several.  Anxiety  ;  a  mother’s  love. 

( Mr .  Alcott  remarked  at  large  on  a  mother's  love.) 

Recorder.  Did  you  hear  how,  at  the  fire  in  Sea 
Street  the  other  night,  a  mother  rushed  into  her  burning 
house  for  her  child,  through  the  flames,  and  was  burnt 
up  with  it  ? 

{All  testified  great  interest .) 

Mr.  Alcott.  Do  any  think  that  was  wonderful  ? 

Several.  Not  wonderful.  It  was  natural. 

Mr.  Alcott.  Was  it  not  beautiful  ? 

John  B.  Yes,  but  it  would  have  been  hard-hearted 
if  she  had  not. 


ye®,  of  Mr.  Alcott.  Do  fathers  and  mothers 

Childhood. 

now  “wist”  or  “know ’’what  their  chil¬ 
dren  are  doing,  what  is  going  on  in  their  minds,  even 
when  they  are  in  the  cradle,  smiling  and  moving  their 
little  hands  ? 

(  There  was  no  answer.) 

Who  have  a  little  brother  or  sister  at  home  ? 

{Some  held  up  hands.) 

Do  you  know  what  is  going  on  in  that  little  babe’s 
mind  ? 

{None.) 

How  many  desire  to  know  ? 

{Several  held  up  hands.) 

Do  you  think  these  little  infants  are  about  their  Fa¬ 
ther’s  business  ? 

{Several  held  up  hands.) 

How  many  think  it  is  a  little  animal,  with  nothing  in 


120 


RECORD  OF  CONVERSATIONS. 


its  mind,  and  with  no  more  goodness  than  a  little  kit¬ 
ten’s,  as  I  heard  a  person  say  once  ? 

( Four  held  up  hands.) 

Who  think  its  goodness  is  much  more  positive  than 
a  kitten’s  ? 

(Ml  the  rest.) 

Was  the  infant  Jesus  just  like  any  little  baby  you 
know  ? 

(Ml  thought  so  but  four.) 

Will  iam  B.,  thinks  babies  have  no  goodness  at  first. 
How  do  they  get  it  ? 

William  B.  I  don’t  know. 

Augustine.  God  gives  it. 

Mr.  Alcott.  Who  think  that  the  spirit  within  is 
the  real  child,  and  the  body  but  shows  where  it  is  ? 

(Ml  raised  hands.) 

Who  think  that  when  babies  play,  and  smile,  and  love, 
they  have  begun  their  father’s  business  ? 

(Ml.) 

Why  did  not  Mary  understand  Jesus’  answer  ? 
Martha.  She  thought  of  Joseph’s  trade. 

Mr.  Alcott.  Do  parents  generally  un- 

Misapprehen-  ....  .  ,  , 

sionof  child-  derstand  what  is  going  on  in  the  hearts  and 

hoo(i’  minds  of  their  children  ? 

William  B.  Parents  very  seldom  understand  what 
passes  in  their  children’s  minds,  especially  concerning 
spiritual  subjects  and  their  feelings. 

(Almost  all  the  rest  rose  to  assent  to  the  same  opin¬ 
ion.)  (See  Note  137.) 

(Mr.  Alcott  read  a  paraphrase ,  and  spoke  of  the  sub¬ 
ject  of  this  and  the  next  conversation.) 


INTEGRITY  OF  SPIRIT. 


FILIAL  PIETY. 


Jesus  at  Nazareth  Fourteen  Years,  from  the  Sacred  Text. —  Maternal  Pru¬ 
dence.  —  Filial  Love  and  Obedience.  —  Motives  to  Obedience.  —  Authority 
oi  Holiness.  —  Liability  to  Temptation. — Mission  of  Life. 

Mr.  Alcott  recalled  the  subject  of  the  last  conver¬ 
sation,  and  then  read 


JESUS  AT  NAZARETH  FOURTEEN  YEARS. 


Luke  ii.  51,  52. 


Before  the 
Vulgar  A3ra,  7. 
Julian  Period, 
4720. 

Nazareth. 


Filial  Obe¬ 
dience. 


51  And  he  went  down  with  them,  and  came 
to  Nazareth,  and  was  subject  unto  them  : 
but  his  mother  kept  all  these  sayings  in  her 
heart. 

52  And  Jesus  increased  in  wisdom  and  stature,  and  in 
favor  with  God  and  man. 


Mr.  Alcott.  These  verses  contain  all  that  is  said 
of  Jesus,  from  the  time  he  was  twelve  till  he  was  thirty 
years  of  age.  What  do  you  suppose  he  was  doing  all 
these  eighteen  years  ?  (See  Note  188.) 

Edward  J.  That  reading  does  not  bring  any  thing 
to  my  mind,  it  is  not  long  enough. 

William  C.  I  think  he  was  growing  wise. 

John  B.  I  think  that  after  he  went  to  Nazareth,  he 
told  his  mother  what  he  had  been  doing  in  the  temple, 
and  what  his  “  Father’s  business  ”  was,  and  she  kept  it 
all  to  herself. 


Maternal 

Prudence. 


Alexander.  I  think  the  reason  she  did 
not  tell  any  body  what  he  said  was,  because 
she  did  not  want  people  to  praise  him.  She 

11 


VOL.  I. 


122 


RECORD  OF  CONVERSATIONS. 


did  not  want  him  to  be  proud,  for  she  did  not  know  that 
he  could  not  be  proud,  but  she  knew  from  the  angel,  that 
he  was  to  be  great. 

Augustine.  I  think  he  asked  his  mother  not  to  say 
any  thing  about  him,  because  he  thought  people  would 
not  understand,  and  would  make  fun  of  him.  I  think 
he  worked  in  his  father’s  shop,  and  did  carpenter’s 
work,  and  shaped  out  his  thoughts  in  things. 


Lucia.  I  think  ec  subject  to  them  ”  means 
dience°be~  that  °beyed  his  parents.  When  his 
father  and  mother  wanted  him  to  do  any 
thing  he  did  it,  and  he  did  not  wait  to  have  them  ask 
him. 

Mr.  Alcott.  Why  was  he  so  obedient  ? 

Lucia.  His  mother  taught  him  ;  and  his  Father  in 
heaven,  before  he  came  into  the  world,  taught  him. 

Mr.  Alcott.  Do  you  think  he  taught  his  mother, 
or  his  mother  taught  him  most  ? 

Lucia.  I  don’t  know  ;  he  taught  her  by  his  actions. 

Mr.  Alcott.  Why  were  these  actions  right  ?  Why 
was  this  obedience  so  ready  ? 

E  m m a .  He  knew  what  was  right  ;  his  conscience 
told  him  so. 

William  B.  Pie  wanted  to  do  right. 

Mr.  Alcott.  Why  did  he  want  to  do  right  ? 

Emma.  Because  he  loved  his  parents. 

Mr.  Alcott.  Love,  love  !  how  many  of  you  have 
that  love,  which  makes  you  want  to  obey  your  parents, 
both  when  they  ask  you,  and  before  they  ask  you,  as 
Jesus  did  ? 

{Most  held  up  their  hands.) 

Edward  J.  I  don’t  know  exactly.  (See  Note  1S9.) 

Mr.  Alcott.  Can  any  of  you  remember 
Obedience  when  you  wanted  to  do  something  very 
much,  and  knew  your  parents  did  not  want 


FILIAL  PIETY. 


12S 


you  to  do  it,  but  they  had  not  said  any  thing  to  you 
about  it  ;  and  yet  you  gave  up  your  want  ? 

( Some  held  up  hands.) 

How  many  of  you  mind  your  parents,  because  you 
think  they  will  punish  you,  and  in  some  way  make  you 
do  as  they  wish  ?  (See  Note  140.) 

(Some  hesitated,  but  none  acknovjledged.) 

Those  who  have  been  punished  within  the  last  six 
months,  may  rise. 

(A  good  many  rose.) 

Now  those  who  have  done  wrong,  whether  punished 
or  not. 

( All  rose  but  Nathan.) 

Mr.  Alcott.  Have  you  not  done  wrong  for  six 
months  ? 

Nathan.  No. 

Mr.  Alcott.  Have  you  not  been  angry  ;  nor  struck 
any  body,  nor  said  any  thing  wrong  ;  nor  felt  any  thing 
wrong  during  this  time  ? 

Nathan.  No,  (to  each  item  answering.)  (See  Note 

141.) 

Mr.  Alcott.  Well  ;  you  are  an  extraordinary  per¬ 
son.  No  one  else  would  say  so. 

( Nathan  did  not  answer.) 

Suppose  Luke  had  written  down  that  Jesus  sometimes 
quarrelled  with  his  companions,  sometimes  disobeyed 
his  mother,  &c. 

John  B.  I  should  not  have  believed  him. 

Samuel  T.  I  should  have  torn  the  leaves  out  of  my 
Bible. 

Augustine.  The  apocryphal  Bible  tells  a  great 
many  such  stories. 

Edward  J.  I  should  like  to  hear  some  of  them. 

Mr.  Alcott.  No  ;  We  cannot  waste  the  time. 
Charles,  what  are  you  interested  in  to-day  ? 


124 


RECORD  OF  CONVERSATIONS. 


Charles.  Jesus’  being  subject  to  his  father  and 
mother  means,  that  he  felt  their  superiority  in  knowl¬ 
edge  and  age. 

Mr.  Alcott.  Did  Jesus  always  do  such  things  with 
his  hands  as  he  was  asked  to  do  by  his  parents  ? 

( All  thought  so.) 

But  the  mind  does  things  as  well  as  the  hands.  (See 
Note  142.) 


Authority  of 
Holiness. 


Are  children’s  minds  ever  superior  to  those 
of  their  parents  ? 

( Some  thought  so.) 

Giv  e  an  instance. 

One.  A  child  is  superior  to  a  drunken  father. 

Emma.  An  infant  is  superior  to  its  parents  in  good¬ 
ness.  (See  Note  143.) 

Mr.  Alcott.  Name  some  of  that  goodness. 

Emma.  An  infant  is  more  holy.  It  has  a  different 
kind  of  goodness  from  that  of  ail  excellent  man. 

Lucja.  It  never  knew  how  to  do  wrong.  But  good 
men  did  wrong  when  they  were  young. 

Mr.  Alcott.  How  came  they  to  begin  ? 

Lucia.  They  saw  others  do  wrong. 

Mr.  Alcott.  But  how  did  the  first  persons  begin  ? 

Lucia.  They  were  tempted  by  their  pas¬ 
sions. 

Mr.  Alcott.  Have  little  children  any 
passions  ? 

Yes. 

Mr.  Alcott.  Where  do  passions  come  from  ? 

( There  was  no  reply.) 

Suppose  the  parents  are  good  as  usual  ;  honest,  kind, 
generous  ;  do  they  ever  have  children  superior  to  them¬ 
selves  ? 

Frederic.  If  the  child  loves  God  and  the  man  does 
not,  the  child  is  best. 


Liability  to 
Temptation. 


Lucia. 


FILIAL  PIETY. 


125 


Emma.  The  child  is  superior,  because  it  is  more 
holy. 

Mr.  Alcott.  Which  do  you  suppose  is  best,  Jesus 
as  at  thirty  years  old,  or  an  infant  ? 

Several.  They  are  alike  good. 

Some.  The  infant. 

Others.  No,  Jesus,  because  he  resisted  temptation. 
He  loved. 

Mr.  Alcott.  Could  you  keep  yourselves  from  lov¬ 
ing  entirely  ? 

{All  thought  no.')  (See  note  144.) 

Is  there  any  virtue  in  loving  because  you  cannot  help 
it  ? 

{There  was  a  difference  of  opinion.) 

Is  God  good  ? 

{All  held  up  hands.) 

Was  he  ever  tempted  ? 

{There  were  opposite  opinions.)  (See  Note  145.) 
How  many  think  that  temptation  proves,  but  does  not 
give  goodness  ? 

{Some  held  up  hands.) 

Do  you  remember  the  two  trees  in  Paradise  ?  What 
is  the  tree  of  life  in  a  baby’s  spirit  ? 

Welles.  Goodness. 

Mr.  Alcott.  What  is  the  tree  of  knowledge  there  ? 
Emma.  The  senses. 

Mr.  Alcott.  Was  Jesus  tempted  while  a  child  r 
and  did  he  eat  of  the  tree  of  knowledge  ? 

William  B.  He  was  tempted,  but  he  did  not  do  the 
evil,  and  he  was  not  tempted  so  often  as  we,  because  he 
was  holy.  (See  Note  146.) 

Mr.  Alcott.  How  was  Jesus  employed  eighteen 
years  at  Nazareth  ? 

Several.  Working  in  his  father’s  shop. 

Mr.  Alcott.  What  was  his  mind  doing  ? 

11* 


126 


RECORD  OF  CONVERSATIONS. 


Several.  He  was  thinking  of  what  he 

Mission  of  Life.  .  ,  „ ,  ,  ,  ~  •> 

came  into  the  world  for  r 

Mr.  Alcott.  Each  one  of  you  may  think  what  you 
came  into  the  world  for,  and  tell  me.  (See  Note  147.) 

(  They  did  not  seem  to  think  they  came  into  the  world 
on  any  particular  mission ,  but  Mr.  Alcott  seemed  to 
convince  them  that  they  must  have  done  so,  and  that 
each  one  must  find  out  for  himself  what  it  was,  as 
Jesus  probably  did,  by  self  insight,  and  observa¬ 
tion  of  nature  and  life*) 


*  The  review,  as  given  in  the  appendix,  closed  with  this  con¬ 
versation.  By  means  of  the  notes,  the  reader  will  be  able  to  realize 
the  general  spirit  of  the  preceding  conversations,  though  much 
of  the  detail  is  lost  in  the  record.  From  this  point,  the  conver¬ 
sations  are  more  fully  reported.  Ed. 


CONVERSATION  XVI. 


ORGANIZATION  OF  SPIRIT. 
CORPOREAL  RELATIONS. 


Genealogy  of  Jesus,  from  the  Sacred  Text.  —  Transmission  of  Life. — 
Lineage  of  Spirit.  —  Era  of  the  Incarnation.  —  Pre-existence  of  Spirit. 

—  Eternity  of  Spirit. —  Incarnation  of  Spirit. — Analogy  and  Emblem  of 
H  uman  Birth.  —  Spirit  organizes  Body.  —  Organic  Law  of  Temperance. 

—  Violation  of  Organic  Law.  —  Hereditary  Disease.  —  Longevity  of  Body. 

—  Laws  of  Life.  —  Transfiguration  of  Spirit.  —  Laws  of  Renovation  and 
Decay.  —  Mutability  of  Matter.  —  Transfusion  of  Spirit.  —  Review. 

* 

Mr.  Alcott  asked  how  they  felt  disposed  towards  the 
conversation  to-day.  Two  or  three  thought  they 
should  not  be  interested  ;  and  he  asked  why  ? 

Lemuel.  I  don’t  feel  as  if  I  should. 

Mr.  Alcott.  Well,  can  you  not  master  this  feel¬ 
ing  ?  Try  to-day. 

William  C.  I  have  the  headache. 

Mr.  Alcott.  We  have  spoken  sometimes  of  the 
power  of  spirit  over  body.  Now  see  if  you  cannot 
exert  your  spirit  so  as  to  drive  the  headache  away. 

He  then  read  the 

GENEALOGY  OF  JESUS  FROM  GOD. 

Luke  iii.  23-38.  Matt.  i.  1-17. 

_  .  .  23  And  Jesus  himself  began  to  be  about 

Transmission  ,  .  .  ,  . 

of  Life.  thirty  years  of  age,  being  (as  was  supposed) 

the  son  of  Joseph,  which  was  the  son  of  Heli, 

24  Which  was  the  son  of  Mattbat,  which  was  the  son  of 
Levi,  which  was  the  son  of  Melchi,  which  was  the  son  of 
Janna,  which  was  the  son  of  Joseph, 

25  Which  was  the  son  of  Mattathias,  which  was  the  son 
of  Amos,  which  was  the  son  of  Naum,- which  was  the  son  of 
Esli,  which  was  the  son  of  Nagge, 


Eternity. 

Time. 


128 


RECORD  OF  CONVERSATIONS 


2G  Which  was  the  son  of  Maath,  which  was  the  son  of 
Mattathias,  which  was  the  son  of  Semei,  which  was  the  son 
of  Joseph,  which  was  the  son  of  Juda, 

27  Which  was  the  son  of  Joanna,  which  was  the  son  of 
Rhesa,  which  was  the  son  of  Zorobabel,  which  was  the  son 
of  Salathiel,  which  was 'the  son  of  Neri, 

28  Which  was  the  son  of  Melchi,  which  was  the  son  of 

Addi,  which  was  the  son  of  Cosam,  which  was  the  son  of 

Elmodam,  which  was  the  son  of  Er, 

29  Which  was  .the  son  of  Jose,  which  was  the  son  of 
Eliezer,  which  was  the  son  of  Jorim,  which  was  the  son  of 
Matthat,  which  was  the  son  of  Levi, 

30  Which  was  the  son  of  Simeon,  which  was  the  sen  of 

Juda,  which  was  the  soil  of  Joseph,  which  was  the  soti  of 

Jonan,  which  was  the  son  of  Eliakim, 

31  Which  was  the  son  of  Melea,  which  was  the  son  of 
Menan,  which  was  the  son  of  Mattatha,  which  wras  the  son 
of  Nathan,  which  was  the  son  of  David, 

32  Which  was  the  son  of  Jesse,  which  was  the  son  of  Obed, 
which  was  the  son  of  Booz,  which  was  the  son  of  Salmon, 
which  was  the  son  of  Naasson, 

33  Which  was  the  son  of  Aminadab,  which  was  the  son 
of  Aram,  which  was  the  son  of  Esrom,  which  was  the  son  of 
Phares,  which  was  the  son  of  Juda, 

34  Which  was  the  son  of  Jacob,  which  was  the  son  of  Isaac, 
which  was  the  son  of  Abraham,  which  was  the  son  of  Thara, 
which  was  the  son  of  Nachor, 

35  Which  was  the  son  of  Saruch,  which  was  the  son  of 
Ragau,  which  was  the  son  of  Phalec,  which  was  the  son  of 
Ileber,  which  was  the  son  of  Sala, 

36  Which  was  the  son  of  Cainan,  which  was  the  son  of 
Arphaxad,  which  was  the  son  of  Sem,  which  was  the  son 
of  Noe,  which  was  the  son  of  Lamech, 

37  Which  was  the  son  of  Mathusala,  which  was  the  son 
of  Enoch,  which  was  the  son  of  Jared,  which  was  the  son  of 
Mah’leel,  which  was  the  son  of  Cainan, 

38  Which  was  the  son  of  Enos,  which  was  the  son  of  Seth, 
which  was  the  son  of  Adam,  which  was  the  son  of  God. 


Matt.  i.  1  -  17. 

1  The  book  of  the  generation  of  Jesus  Christ,  the  son  of 
David,  the  son  of  Abraham. 

2  Abraham  begat  Isaac;  and  Isaac  begat  Jacob;  and 
Jacob  begat  Judas  and  his  brethren. 

3  And  Judas  begat  Phares  and  Zara  of  Thamar ;  and 
Phares  begat  Esrom.  Aud  Esrom  begat  Aram  ; 


CORPOREAL  RELATIONS. 


129 


4  And  Aram  begat  Aminadab.  And  Aminadab  begat 
Naasson ;  and  Naasson  begat  Salmon. 

5  And  Salmon  begat  Booz  of  Bachab  ;  and  Booz  begat 
Obed  of  Ruth.  And  Obed  begat  Jesse  ; 

8  And  Jesse  begat  David  the  king.  And  David  the  king 
begat  Solomon  of  her  that  had,  hecn  the  wife  of  Urias  ; 

7  And  Solomon  begat  Roboam.  And  Roboam  begat  Abia  ; 
and  Abia  begat  Asa. 

8  And  Asa  begat  Josaphat ;  and  Josaphat  begat  Joram. 
And  Joram  begat  Ozias  ; 

9  And  Ozias  begat  Joatham.  And  Joatham  begat  Achaz  ; 
and  Acliaz  begat  Ezekias. 

10  And  Ezekias  begat  '  Manasses ;  and  Manasses  begat 
Amon.  And  Amon  begat  Josias  ; 

11  And  Josias  begat  Jechonias  and  his  brethren,  about  the 
time  they  were  carried  away  to  Babylon. 

12  And  after  they  were  brought  to  Babylon,  Jechonias 
begat  Salathiel  3  and  Salathiel  begat  Zorobabel. 

13  And  Zorobabel  begat  Abiud;  and  Abiud  begat  Eliakim. 
And  Eliakim  begat  Azor; 

14  And  Azor  begat  Sadoc.  And  Sadoc  begat  Acliim  5  and 
Achim  begat  Eliud 

15  And  Eliud  begat  Eleazer  3  and  Eleazer  begat  Matthan. 
And  Matthan  begat  Jacob; 

18  And  Jacob  begat  Joseph  the  husband  of  Mary,  of 
whom  was  born  Jesus,  who  is  called  Christ. 

17  So  all  the  generations  from  Abraham  to  David  are 
fourteen  generations  ;  and  from  David  until  the  carrying 
away  into  Babylon  are  fourteen  generations ;  and  from  the 
carrying  away  into  Babylon  unto  Christ  are  fourteen  gene¬ 
rations. 


Lineage  of 
Spirit. 


Now  tell  me  what  this  reading  has  brought 
into  your  minds. 

Several.  Nothing. 

It  is  about  the  generation  of  Christ  from 


Lemuel. 

God. 

Mr.  Alcott.  What  do  you  mean  by  generation  ? 
Lemuel.  The  fathers  of  Jesus  Christ. 

Mr.  Alcott.  The  parentage,  fatherhood. 

George  K.  Those  were  very  hard  names,  yet  I 
thought  it  all  meant  something,  but  I  did  not  know 
what. 


ISO 


RECORD  OF  CONVERSATIONS. 


Andrew.  It  was  to  show  how  many  people  lived  be¬ 
fore  Jesus  Christ,  so  as  to  show  at  what  time  he  lived. 

Franklin.  It  was  to  show  who  his  forefathers  were. 

Mr.  Alcott.  What  is  a  forefather  ? 

Augustine.  A  grandfather,  and  his  father.  That 
was  a  list  of  the  forefathers  of  Jesus,  a  genealog)’. 

Martha.  I  don’t  think  Adam  was  the  son  of  God, 
but  I  know  Jesus  was. 

Mr.  Alcott.  What  do  you  mean  by  Adam’s  not 
being  the  son  of  God  ?  Here  is  the  assertion  in  the 
book  which  tells  no  lies. 

Josiah.  Both  Adam  and  Jesus  were  sons  of  God. 

Augustine.  In  one  sense,  we  are  all  sons  of  God. 

Franklin.  I  think  that  Adam  was  called  the  son  of 
God,  because  he  had  no  earthly  father,  and  so  God 
made  his  body  as  well  as  his  spirit.  And  God  made 
Jesus’  body,  as  well  as  spirit  ;  for  he  was  only  supposed 
to  be  the  son  of  Joseph. 

Mr.  Alcott.  Does  that  meet  your  difficulty,  Mar¬ 
tha  ? 

Martha.  Yes. 

Mr.  Alcott.  Are  you  the  daughter  of  God  ? 

Martha.  In  one  sense.  My  spirit  is. 

Mr.  Alcott.  But  when  you  think  of  another  part 
of  yourself,  do  you  take  something  else  into  considera¬ 
tion  beside  God  ? 

Martha.  My  body,  my  parents. 

Mr.  Alcott.  We  are  talking  about  the 

Era  ot  the  generation  of  Jesus.  In  what  time  did  he 
Incarnation.  & 

live  ? 

( No  answer.) 

In  what  time  do  you  live  ? 

( For  a  while  there  was  no  answer.) 

Franklin.  1836  years  after  Jesus  Christ  was  born. 

Mr.  Alcott.  Why  do  we  reckon  time  from  Jesus 
Christ’s  birth  ? 


CORPOREAL  RELATIONS. 


131 


Franklin.  Because  it  was  a  great  event. 

Mr.  Alcott.  Why  was  it  great  ? 

Andrew.  Because  he  did  so  many  miracles,  and  be¬ 
cause  he  had  so  much  spirit  ;  he  lived  before  time. 

George.  I  think  they  reckoned  from  his  birth,  so 
that  we  might  always  remember  him. 

Mr.  Alcott.  Does  it  serve  that  purpose  to  you  ? — 
How  many  think  of  Jesus  Christ,  that  his  birth  was 
a  great  event,  and  that  his  life  has  a  great  deal  to  do 
with  your  life,  whenever  you  date  a  letter  ? 

Augustine.  I  shall  always  think  of  it  after  this. 

Mr.  Alcott.  The  Mahometans  date  from  a  circum¬ 
stance  in  the  life  of  Mahomet,  which  is  called  the  Hegi¬ 
ra,  an  Arabic  word  meaning  Flight.  The  Romans  dated 
from  the  building  of  their  city.  The  government  of  the 
United  States  dates  from  the  Declaration  of  Indepen¬ 
dence.  How  many  of  you  think  the  birth  of  Jesus 
Christ  was  an  event  of  sufficient  importance  to  spread 
over  all  time  ? 

(  They  held  up  hands.) 


Was  there  any  difference  between  your 

ofespint.enCe  birth  and  his  ? 

George.  I  had  not  so  much  spirit. 

Mr.  Alcott.  Did  his  spirit  live  before  his  body? 
George.  Yes,  it  lived  with  God. 

Mr.  Alcott.  Did  your  spirit  live  before  your  body? 
George.  Yes,  it  lived  in  God’s  spirit. 

Mr.  Alcott.  Was  your  spirit  born  at  the  same  time 
with  that  of  Jesus  Christ  ? 

Franklin.  I  think  Jesus  was  born  when  God  was 
born. 

Lemuel.  I  think  Jesus  and  God  and  all  our  spir¬ 
its  were  born  at  the  same  time  together. 


132 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  Were  they  born  in  time  or 

of  Spirit  *n  eternify  ' 

Lemuel.  Our  spirits  were  born  in  eterni¬ 
ty,  but  our  bodies  at  different  times. 


Mr.  Alcott.  Do  you  know  of  any  word 
s pi r ithi  b o d which  expresses  the  idea  of  a  spirit’s  taking 
on  a  body  ?  I  do  not  mean  to  ask  you 
what  a  body’s  coming  forth  into  this  world  all  formed 
and  perfected  is  ;  for  we  know  that  that  is  birth.  — 
But  there  was  a  moment  when  the  spirit  first  took  flesh 
upon  itself  and  began  to  build  a  body  around  itself. — 
Have  you  ever  heard  the  word  incarnation  7 
Franklin.  Yes,  I  have  heard  that  word. 

Mr.  Alcott.  It  means  taking  on-  flesh.  It  is  de¬ 
rived  from  a  word  that  means  of  the  flesh. 

George  K.  I  always  wondered  where  our  bodies 
were  built  up.  I  should  not  think  they  could  be  built  in 
heaven,  because  there  is  no  matter  there. 


Analogy  and 
Emblem  of 


Mr.  Alcott.  The  rose  is  first  given  to  us 
as  a  seed,  and,  by  certain  laws  of  God,  it 
unfolds  itself  when  it  is  put  in  the  ground, 
and  the  rain  and  dews  fall  on  it,  and  the  air  is  ab¬ 
sorbed  into  it,  and  the  sunshine  lies  upon  it,  and 
many  invisible  particles  of  matter  become  incorpo¬ 
rated  with  it.  So  the  seed  of  a  human  being  is  placed 
in  the  midst  of  matter  which  nourishes  it,  and  it  grows 
and  becomes  perfected.  What  is  the  body  builder  r 
Franklin.  The  spirit. 

Mr.  Alcott.  What  makes  the  flesh  come 
on  ? 

Lemuel.  The  spirit. 

Mr.  Alcott.  And  what  takes  the  flesh  off  ? 
Lemuel.  The  spirit. 


Spirit  organ 
izes  Body. 


CORPOREAL  RELATIONS. 


133 


Mr.  Alcott.  What  makes  it  go  off  so  quick,  some¬ 
times  ? 

Lemuel.  Indulgence. 

Mr.  Alcott.  What  does  temperance 

Organic  Law  of  j  p 
Temperance. 

Franklin.  It  keeps  the  flesh  on. 

Emma.  It  does  not  always  keep  it  on. 

Mr.  Alcott.  No  ;  the  spirit,  after  it  incarnates 
itself,  and  has  perfected  a  body,  begins  to  cast  off  its 
old  garments,  whose  decay  we  can  see  with  our  eyes. 
Which  acts,  spirit  or  body  ?  and  which  is  acted  upon  ? 
that  is,  which  yields  and  obeys  ? 

John  D.  Spirit  acts. 

Several.  And  body  obeys. 

Mr.  Alcott.  Which  is  the  Father,  or  Original  ? 
Several.  Spirit. 

Mr.  Alcott.  Which  is  the  son,  or  derived  ? 
Several.  Body. 

Mr.  Alcott.  Jesus  called  the  spirit  “the  Son  of 
God,”  and  the  body  “  the  Son  of  Man.”  When  the 
body  is  disobedient,  what  happens  ? 

George  K.  Punishment  must  come. 
Violation  of  Mr.  Alcott.  Two  of  the  boys  complained 
of  the  headache  to  day.  Do  any  of  you 
think  that  when  pain  comes  upon  the  body,  some  law 
has  been  broken ;  that  the  body  has  disobeyed  the 
spirit  ? 

( Several  held  up  hands.) 

Emma.  Then  there  must  have  been  wrong  in  me, 

for  I  have  the  headache  every  day. 

Mr.  Alcott.  The  wrong  may  be  an  in- 

Hereditary  voluntary  one,  one  that  arises,  not  from 
Disease.  ,  J  3 

wrong  intention,  or  want  of  a  sense  of  duty, 
but  from  ignorance.  Sometimes  there  are  inherited  ten¬ 
dencies  to  diseases,  that  arise  from  the  faults  of  parents 
and  grand  parents.  Sometimes  an  evil  produced  in  the 

12 


VOL.  I. 


134 


RECORD  OF  CONVERSATIONS. 


body  by  intemperance  may  sleep  in  a  son,  and  never 
meet  with  any  impulse  from  his  disobedience,  voluntary 
or  involuntary,  but  burst  out  again  in  a  grandson. — 
This  happens  in  families  where  the  gout  occurs  very 
often. 

How  many  of  you  think,  whenever  there  is  suffering, 
that  there  must  be  wrong,  either  in  the  person  suffer¬ 
ing,  or  in  others  around  him,  or  in  things  ? 

Emma.  I  think  the  wrong  must  be  in  myself. 

Mr.  Alcott.  When  I  suffer  pain,  I  generally  can 
discover  the  reason,  and  by  doing  differently  remove  it. 
In  looking  over  these  forefathers  of  Jesus,  we  find  the 
names  of  some  of  the  best  men  of  whom  an  account 
is  given  in  the  Old  Testament,  Abraham,  David,  &c.; 
yet  all  of  them  did  wrong  sometimes. 


Which  of  you  think  that  if  you  govern  your  passions 
and  temper,  you  shall  be  likely  to  live  longer  ? 

(Several.) 

God  has  so  made  matter,  that  if  it  does  not 
of°BodVyty  obey  the  spirit,  and  if  the  spirit  does  not 
obey  God,  and  govern  the  matter  in  which 
it  lives  according  to  God’s  will,  the  body  shall  waste 
and  decay  prematurely.  If  your  spirit  likes  your  body 
more  than  it  loves  God,  and  assumes  upon  itself  im¬ 
proper  things,  by  eating  at  wrong  times,  or  too  much,  or 
what  is  not  fit  for  it  ;  or  by  drinking  those  drinks, 
which  heat  and  pollute  the  blood  ;  or  if  your  spirit, 
through  want  of  self  government,  throws  your  body 
into  convulsions  of  anger,  the  body  will  surely  be  wast¬ 
ed  before  its  time.  —  If  you  want  to  live  long,  should 
you  strive  to  be  quiet,  gentle,  and  temperate,  or  be  bois¬ 
terous,  obstinate,  and  passionate  ? 

Lemuel.  Quiet. 

Mr.  Alcott.  But  not  too  quiet.  Indolence  and 
want  of  exercise  make  the  body  a  grave  for  the  spirit. 


/ 


CORPOREAL  RELATIONS.  135 

George  K.  Mr.  Alcott,  suppose  a  child  was  told  by 
other  children,  when  its  parents  were  away,  to  do 
wrong  ;  and  it  was  too  young  to  know  what  to  do  itself ; 
and  so  it  did  what  its  parents  would  have  told  it  was 
wrong  ;  would  that  child  suffer  for  doing  wrong  ? 

Mr.  Alcott.  The  effect  on  the  child  would  be  inju¬ 
rious  ;  he  might  be  made  sick  by  it,  or  fretful,  and  his 
temper  be  spoiled  ;  but  the  parents  who  neglected,  or  the 
children  who  made  him  do  wrong,  would  be  responsible 
for  the  consequences,  if  they  did  it  intentionally. 

Now  let  us  return  to  the  subject.  Spirit  is 
Law»  of  Lite,  body  builder  ;  Temperance  is  the  body 

preserver  ;  Self-indulgence  is  the  body  waster  ;  Spirit 
acts  on  and  through  matter.  Do  any  of  you  think  that 
matter  is  solid,  unalterable,  unyielding  to  the  agency  of 
spirit  ? 

(  Several  held  up  ha?ids.) 

m  _  .  Or  is  it  soft,  yielding,  fluid,  easily  moved, 

Transfiguration  3  J  03  .  .  J  . 

of  Spirit  in  continually  affected  by  the  spirit  that  stirs 
Matter.  .  .  ,  J  J  r  , 

in  it,  and  shapes  it  to  our  senses  r 
( Most  held  up  their  hands.} 

Is  your  body  what  it  was  an  hour  ago  in  all  respects  ? 
(None.) 

Is  any  piece  of  matter  in  the  same  state  that  it  was  an 
hour  ago  ? 

(They  instanced  pieces  of  furniture.) 

Josiah.  Things  are  not  in  the  same  places,  because 
the  earth  is  moving  round  the  sun. 

Mr.  Alcott.  And  the  cause  of  all  movement  is 
Spirit.  Not  only  the  whole  universe  is  in  motion,  but 
every  thing  is  in  a  state  of  change  within  it.  There 
are  sciences,  which  teach  how  the  particles  of  bodies 
are  mingled  together,  and  how  these  particles  are  of 
different  qualities  from  each  other,  and  from  the  com- 


136 


RECORD  OF  CONVERSATIONS. 


pound  wholes  which  they  make  ;  and  that  changes  of 
their  relative  positions  and  proportions  are  constantly 
going  on  ;  that  all  things  which  seem  to  be  solid  are 
continually  wasting  and  becoming  air  ;  and  that  the 
invisible  air  is  at  all  times  being  absorbed  into  solid 


bodies,  and  becoming  visible. 

Spirit  acts  in  two  great  laws,  Renovation 

tion  and  Decay?' andDecay-  Growth  is  Spirit,  organizing 
bodies,  or  building  them  up.  —  Spirit,  tak¬ 
ing  down  the  solid  body,  is  Death.  You  are  now  in  the 
process  of  growth.  Your  spirits  are  every  day  appro¬ 
priating  to  their  own  use,  for  their  own  manifestation, 
various  substances,  which  become  incorporated  with 
your  bodies,  by  means  of  these  laws  established  by  God, 
and  which  you  ought  to  endeavour  to  know  and 
obey.  Bye  and  bye,  your  growth  will  be  completed, 
and  then  the  law  of  decay  will  begin  to  act,  and  the 
waste  and  dissolution  will  take  place,  which  ends  in 
death.  If  these  laws  of  God  were  understood  and 
observed  by  every  spirit,  there  would  be  no  pain.  We 
should  be  born  without  giving  pain,  should  live  without 
pain,  and  should  lie  down  and  die,  as  if  sinking  into  a 
sweet  sleep.  The  laws  of  renovation  and  decay  would 
each  bring  pleasurable  sensations. 

Franklin.  Do  you  think  you  are  beginning  to  go 
down,  to  decay  ? 

Mr.  Alcott.  I  suppose  I  am  beginning  to  die. 

Franklin.  The  spirit  is  climbing  up  while  the  body 
is  going  down. 

Mr.  Alcott.  Yes  3  and  Paul  once  said  that  he  “  died 
daily  ;  that  while  the  outward  man  (or  body)  decayed, 
the  inward  man  (or  spirit)  was  renewed  day  by  day.33 
By  the  laws  of  incarnation,  Spirit  is  transfused  through 
bodies,  first  building  them  up,  then  taking  them  down. 


CORPOREAL  RELATIONS. 


1S7 


When  Jesus  was  near  dying,  he  called  his 
ofUMatter7  disciples,  and  talked  of  the  mutability  of  all 
things  outward,  of  the  destruction  of  the 
temple,  Jerusalem,  of  empires,  and  of  worlds  ;  and 
then  he  spoke  of  the  love,  and  faith,  and  living  spirit, 
which  had  nothing  to  do  with  death,  and  which  changed 
in  nothing  save  its  earthly  garments.  This  temple 
that  we  are  in  will  decay  ;  it  is  decaying.  Some  men 
first  planned  it,  then  set  others  to  collecting  materials 
to  execute  their  plan,  who  shaped  their  thought  at  last 
into  this  large  building;  this  temple  preexisted  in 
their  spirits.  But  already  it  has  mouldered  some. 

Franklin.  Is  it  renewing  too  ? 

Mr.  Alcott.  No  ;  for  there  is  nothing  within  it, 
to  contend,  by  a  perpetual  endeavour  at  renovation, 
against  the  principle  of  decay,  as  there  is  in  the  human 
body.  The  principle  of  renovation  in  a  human  body 
contends  hard  against  the  principle  of  decay,  even 
when  it  is  accelerated  by  self-indulgence.  God  con¬ 
tends  with  the  drunken  man,  while  he  is  accelerating 
decay,  by  his  intemperance. 

Do  you  think  God  flowed  through  all  the 
of  Spirit*011  forefathers  of  Jesus  down  to  Joseph  ? 

( Many  thought  so.) 

Do  you  think  his  spirit  flowed  on  through  your  an¬ 
cestors,  and  down  to  you  ? 

(  They  thought  so.) 

Can  you  say  that  there  is  any  of  God  in  you  ? 

( Several  held  up  hands.) 

Is  your  spirit  in  him  ? 

(Yes.) 

If  you  are  self-indulgent,  do  you  think  your  spirit  will 
remain  in  him,  connect  your  body  with  him,  and  thus 
keep  it  pure,  healthy,  and  full  of  innocent  pleasure  ? 

12* 


133 


RECORD  OF  CONVERSATIONS. 


( None  raised  hands .) 

But  your  spirits  may  fall  away  from  him,  and  so  your 
bodies  become  diseased,  and  waste  away  in  pain  ? 

Mu.  Alcott.  What  has  been  our  subject 
Subject-  to-day  ? 

Augustine.  Genealogy. 

Franklin.  Incarnation. 

Martha.  The  supernatural  in  the  natural. 

Andrew.  Changes  of  body  in  time. 

George  K.  Changes  of  matter  in  time. 

George  B.  Decay  and  building  up  of  matter  in 
time. 

Mr.  Alcott.  Spirit  working  in  matter  ;  organizing 
fathers  and  children.  Now  all  may  hold  up  their  hands 
who  have  been  as  much  interested  in  this  conversation 
as  they  expected  to  be. 

All.  A  great  deal  more. 

Mr.  Alcott.  And  yet  our  subject  has  been  one  of 
great  difficulty.  The  connexion  between  the  body  and 
the  soul  is  mysterious,  and  hard  to  be  understood.* 


*  The  reader  will  observe  that  this  conversation  is  more  con¬ 
nected,  and  satisfactory,  than  most  of  those  which  precede  it.  It 
may  have  been  more  so,  in  reality.  Yet  the  impression,  which  it 
leaves  in  the  mind,  arises,  chiefly,  from  the  fact,  that  the  record 
is  fuller  and  more  complete.  Ed. 


CONVERSATION  XVII 

BAPTISM  OF  SPIRIT. 


TEMPERANCE. 


The  Ministry  of  John  Baptist,  from  the  Sacred  Text.  —  Idea  and  Emblem  of 
Purification.  —  Spiritual  and  Physical  Purification.  —  Mission  of  Tempe¬ 
rance.  —  Repentance.  —  Spiritual  Life.  —  Righteousness.  —  Temperance.  — 
Justice.  —  Confession  of  Sin.  —  Pharisees  and  Sadducees.  —  Retribution. 

Mr.  Alcott.  How  old  was  Jesus  at  our 
last  conversation,  and  where  was  he  then  ? 

Several.  Thirty  years  of  age.  He  was  at  Naza¬ 
reth. 

Mr.  Alcott.  How  old  was  John,  whom  we  left  a 
baby  in  the  hill  country  of  Judea  ? 

Several.  Six  months  older. 

Mr.  Alcott.  They  were  both  old  enough  to  become 
teachers.  The  Jews  did  not  allow  any  of  their  nation 
to  be  teachers  till  they  were  thirty. 

He  then  read 

THE  MINISTRY  OF  JOHN  BAPTIST. 

Matt.  iii.  1- 13.  Mark  i.  2-9.  Luke  iii.  1 -19. 

Before  the  Vulgar  ASra,  26.  Julian  Period,  4739. 

Wilderness  of  Judaea. 


Luke  iii.  1.  Nowin  the  fifteenth  year  of  the  reign  ofTi- 

epentance.  (^0egar,  Pontius  Pilate  being  governor 

of  Judaea,  and  Herod  being  tetrarch  of  Gali¬ 
lee,  and  hi3  brother  Philip  tetrarch  of  Itursea  and  of  the  re¬ 
gion  of  Trachonitis,  and  Lysanias  the  tetrarch  of  Abilene, 
Luke  iii.  2.  Annas  and  Caiaphas  being  the  high  priests,  the  word  of 

God  came  unto  John  the  son  of  Zacharias  in  the  wilderness. 


140 


RECORD  OF  CONVERSATIONS. 


Before  the  Vulgar  iEra,  26.  Julian  period,  4739. 
The  Wilderness  of  Judaea. 


Matt.  iii.  1. 

Mark.  i.  4. 
Luke  iii.  3. 

Matt.  iii.  2. 

Mark  i.  2. 

Luke  iii  4. 


Luke  iii.  5. 


Luke  iii.  6. 
Matt,  iii.  4. 


Mark  i.  5. 

Matt.  iii.  5. 
Matt.  iii.  6. 
Mark.  i.  5. 

Matt.  iii.  7. 

Luke  iii.  7. 

Matt.  iii.  7. 

Matt.  iii.  8. 
Matt.  iii.  9. 


In  those  days  came  *  John  the  Baptist,  preaching  in  the 
wilderness  of  Judaea. 

f  John  did  baptize  in  the  wilderness, 

And  he  came  into  all  the  country  about  Jordan,  preaching 
the  baptism  of  repentance  for  the  remission  of  sins, 

And  saying,  Repent  ye  :  for  the  kingdom  of  heaven  is  at 
hand. 

As  it  is  written  in  the  prophets,  J  Behold,  I  send  my 
messenger  before  thy  face,  which  shall  prepare  thy  way 
before  thee. 

As  it  is  written  in  the  book  of  the  words  of  Esaias  the 
prophet,  saying, 

§  The  voice  of  one  crying  in  the  wilderness, 

Prepare  ye  the  way  of  the  Lord, 

Make  his  paths  straight. 

Every  valley  shall  be  filled, 

And  every  mountain  and  hill  shall  be  brought  low  ; 
And  the  crooked  shall  be  made  straight, 

And  the  rough  ways  shall  he  made  smooth  ; 

And  all  flesh  shall  see  the  salvation  of  God. 

And  the  same  John  had  his  raiment  of  camel’s  hair,  and  a 
leathern  girdle  about  his  loins  ;  and  his  meat  was  locusts 
and  wild  honey. 

||  And  there  went  out  unto  him  all  the  land  of  Judsea,  and 
they  of  Jerusalem, 

and  all  the  region  round  about  Jordan, 

And  were 

all  baptized  of  him  in  the  river  of  Jordan,  confessing  their 
sins. 

But  when  he  saw  many  of  the  Pharisees  and  Sadducees 
come  to  his  baptism  — 

Then  said  he  to  the  multitude  that  came  forth  to  be  bap¬ 
tized  of  him  — 

he  said  unto  them,  IT  O  generation  of  vipers,  who  hath 
warned  you  to  flee  from  the  wrath  to  come  ? 

Bring  forth  therefore  fruits  meet  for  repentence  : 

And  think  not  to  say  within  yourselves,  **We  have  Abra¬ 
ham  to  our  father :  for  I  say  unto  you,  that  God  is  able  of 
these  stones  to  raise  up  children  unto  Abraham. 


I  Luke  iii.  1.  J  Mai.  iii.  1. 

IT  Matt.  xii.  34. 


*  Mark  i.  1. 

||  Matt.  iii.  5. 


§  Isa.  xl.  3. 
**  John.  viii.  39. 


TEMPERANCE. 


141 


Before  the  Vulgar  iEra,  26.  Julian  Period,  4739. 
The  Wilderness  of  Judsea. 


Matt.  iii.  1. 

And  now  also  the  ax  is  laid  unto  the  root  of  the  trees  : 
*  therefore  every  tree  which  bringeth  not  foith  good  fruit 
is  hewn  down,  and  cast  into  the  file. 

Luke  iii.  10. 

And  the  people  asked  him,  saying,  What  shall  we  do 
then  ? 

Luke  iii.  11. 

He  answereth  and  saith  unto  them,  f  He  that  hath  two 
coats,  let  him  impart  to  him  that  hath  none  ;  and  he  that 
hath  meat,  let  him  do  likewise. 

Luke  iii.  12. 

Then  came  also  publicans  to  be  baptized,  and  said  unto 
him,  Master,  what  shall  we  do? 

Luke  iii.  13. 

And  he  said  unto  them,  Exact  no  more  than  that  which  is 
appointed  you. 

Luke  iii.  14. 

And  the  soldiers  likewise  demanded  of  him,  saying,  And 
what  shall  we  do  ?  And  he  said  unto  them,  Do  violence  to 
no  man,  neither  accuse  any  falsely ;  and  be  content  with 

Luke  iii.  15. 

your  wages. 

And  as  the  people  were  in  expectation,  and  all  men  mused 
in  their  hearts  of  John,  whether  he  were  the  Christ  or  not  5 

Luke  iii.  16. 

John  answered,  saying  unto  them  all,  J 1  indeed  baptize 

Matt.  iii.  11. 
Mark  i.  7. 

you  — 

with  water 

unto  repentance,  but 

there  cometh  one  mightier  than  I  after  me,  the  latchet  of 

Matt.  iii.  11. 

whose  shoes  I  am  not  wortl^r  to  stoop  down  and  unloose  ; 
whose  shoes  I  am  not  worthy  to  bear  :  he  shall  baptize  you 

Matt.  iii.  12. 

with  the  Holy  Ghost,  and  with  fire  : 

Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge 
his  floor,  and  gather  his  wheat  into  the  garner ;  but  he  will 

Luke  iii.  18. 

burn  up  the  chaff  with  unquenchable  fire. 

And  many  other  things  in  his  exhortation  preached  he 
unto  the  people. 

Mr.  Alcott  then  asked  what  thoughts  the  reading  sug¬ 
gested  ? 


Idea  and  Em¬ 
blem  of  Puri¬ 
fication. 

Joseph.  I  should  think  John  could  baptize 
with  the  same  thing  as  Jesus  did,  with  the 
Holy  Ghost,  but  he  only  baptized  with 
water. 

*  Matt.  vii.  19.  f  James  ii.  15.  1  John  iii.  17.  J  Matt.  iii.  11. 


142 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  What  does  baptize  with  water 
mean  ? 

Josiah.  I  don’t  know,  but  baptizing  with  the  Holy 
Ghost  means  preaching. 

Mr.  Alcott.  What  does  the  word  baptize  mean  ? 

Joseph.  It  means  purify. 

Mr.  Alcott.  Why  do  people  purify  —  baptize  with 
water  ? 

Joseph.  To  clean  the  body. 

Mr.  Alcott.  What  does  purify  with  fire  mean  ? 

Joseph.  I  don’t  know. 

Lemuel.  To  baptize  with  fire  means  to  purify  with 
love,  and  baptizing  with  the  Holy  Ghost  means  preach¬ 
ing  with  love,  and  baptizing  with  water  is  an  emblem 
of  these. 

Josiah.  John  did  not  mean  Jesus  would  use  out¬ 
ward  fire,  but  he  wanted  to  express  how  very  powerful 
Jesus  was  over  every  thing. 

George  K.  Yes  ;  John  meant  that  Jesus  had  power 
like  unquenchable  fire. 

Edward  J.  I  think  Jesus  baptizing  with  fire  meant 
the  kind  of  punishment  he  would  inflict. 

Franklin.  Baptizing  with  water  was  an  emblem, 
and  baptizing  with  fire  was  punishment,  and  baptizing 
with  the  Holy  Ghost  was  the  miracles  which  he  did. 

F rederic.  Baptizing  with  the  Holy  Ghost  is  the  love 
of  Jesus  ;  baptizing  with  fire  is  the  punishment  of  con¬ 
science. 

Nathan.  Baptizing  with  fire  means  to  make  our 
spirits  pure. 

Welles.  Water  is  an  emblem  of  spiritual  purity. 
The  fire  that  the  tree  is  to  be  cast  into,  is  our  con¬ 
science  when  we  have  done  something  to  repent  of. 
Jesus,  trying  to  make  them  better  by  talking  and  preach¬ 
ing,  is  baptizing  them  with  the  Holy  Ghost. 


TEMPERANCE. 


143 


John  D.  Baptizing  with  fire  is  conscience.  Baptiz¬ 
ing  with  Holy  Ghost  is  love. 

Martha.  Holy  Ghost  is  love.  Fire  means  the  pun¬ 
ishment  of  conscience.  Water  is  an  emblem,  meaning 
to  cleanse  the  spirits  of  people  of  their  sins,  so  as  to 
be  ready  for  the  love  of  Jesus. 

Ellen.  To  baptize  with  water  is  to  cleanse  the 
body  ;  with  fire  is  to  cleanse  the  spirit  ;  with  the  Holy 
Ghost  includes  both  purifications. 

Emma.  Baptism  with  water  purifies  the  body, 
cleanses  it.  It  is  an  emblem. 

Alexander.  Baptizing  with  the  Holy  Ghost  means 
giving  them  faith  in  himself  and  in  God. 

Samuel  R.  John  cleansed  the  body ;  Jesus  the 
spirit. 

Mr.  Alcott.  Will  you  explain  what  you  mean  ? 

Samuel  R.  I  do  not  know  how  to  express  it. 

Mr.  Alcott.  Is  the  fire,  that  is  meant  here,  such 
fire  as  is  in  the  grate  ? 

Samuel  R.  No  ;  fire  is  the  emblem  of  conscience. 

John  B.  Fire  means  reproach  of  conscience  ;  bap¬ 
tism  of  water,  purification  of  body  ;  Holy  Ghost  means 
love. 

Charles.  Just  as  water  purifies  the  body,  love  pu¬ 
rifies  the  spirit.  Water  means  innocence.  Fire  means 
conscience.  Fire  is  stronger  than  water.  When  you 
pray  to  God  and  God  hears  and  answers,  that  is  purifi¬ 
cation  by  the  Holy  Ghost. 

Augustine.  Baptizing  with  water  is  to  show  how 
the  spirit  should  be  made  clean  ;  baptizing  with  fire 
means  when  we  are  punished  to  make  us  better. 

Mr.  Alcott.  Is  there  any  baptism  of  fire  here  ? 

Charles.  Yes,  we  have  a  firey  baptism  when  we 
punish  you  on  your  hand. 

Several.  Conscience  is  a  firey  baptism. 


144 


RECORD  OF  CONVERSATIONS. 


Franklin.  Very  often  there  is  the  fiery  baptism  in 
my  conscience. 

Mr.  Alcott.  Is  the  boy  who  eats  or  drinks  improp¬ 
erly  baptizing  his  body  with  water  and  purifying  it  ? 

George  K.  No  ;  conscience  punishes  the  body  and 
cleanses  it. 


Spiritual  and 
Physical  Pu¬ 
rification. 


Mr.  Alcott.  Are  there  any  means  now 
used  to  preach  this  baptism  of  water  ? 

(No  answer .) 

D  oes  a  person  who  drinks  too  much,  purify,  baptize  his 
body  ? 

All.  No. 

Mr.  Alcott.  Are  there  any  Temperance  Societies, 
and  what  are  they  for  ? 

Charles.  To  make  the  people  temperate,  to  purify 
the  body,  to  baptize  it. 

Mr.  Alcott.  Do  you  think  any  one  could  love 
Christ  and  receive  his  holy  spirit,  who  lived  a  life  of 
self-indulgence  ? 

Charles.  No  indeed. 


Mr.  Alcott.  Holiness  baptizes  the  body, 

Temperance.  an^  ^ts  n  f°r  use  °f  the  soul.  Thus 
you  sec  why  the  doctrines  of  repentance 
and  purification  were  preached  to  introduce  Jesus.  No 
one  could  understand  the  subjects  upon  which  Jesus 
was  to  preach,  till  his  mind  was  purified.  John’s 
was  a  Mission  of  Temperance,  to  purify  the  body  ; 
that  of  Jesus  was  to  renovate  the  spirit.  John’s  hab¬ 
its  were  correspondent  ;  his  dress,  his  manner  of  life, 
his  food,  all  taught  the  same  doctrine  as  his  teachings. 
He  said,  repent,  for  the  kingdom  of  heaven  is  at  hand  ; 
practise  what  I  teach,  and  then  you  shall  be  able  to  ap¬ 
prehend  another  teacher,  superior  to  me. 


TEMPERANCE. 


145 


Martha.  What  does  repent  mean  ? 

Mr.  Alcott.  To  be  sorry  for  sin,  and  to 
do  wrong  no  more.  But  how  shall  we  be  kept  from 
doing  wrong  any  more  ? 

Martha.  W e  must  ask  God,  and  he  will  help  us. 

Mr.  Alcott.  Is  that  all  ? 

Martha.  No  ;  we  must  leave  off  doing  wrong  things. 

Mr.  Alcott.  Repentance  is  necessary  to  prepare 
the  mind  for  spiritual  truth.  There  must  be  a  feeling 
of  sorrow  about  those  habits  of  body  and  mind  from 
which  we  are  to  be  freed;  and  sense  of  a  need  to  quicken 
the  mind,  and  fit  it  to  receive  truth.  This  is  contrition, 
and  it  leads  to  repentance. 


Spiritual  Life. 


What  is  meant  by  “  the  kingdom  of  heaven 
is  at  hand  ”  ? 


Martha.  It  means  Jesus  is  going  to  preach  the 
truth. 

Mr  Alcott.  And  why  was  it  necessary  to  repent  in 
order  to  understand  the  truth  ? 

Martha.  Because,  if  the  people  went  on  in  their 
wicked  ways,  they  would  not  want  to  hear,  but  if  they 
were  purified,  they  would  want  to  hear  Jesus. 

Frank.  Jesus  was  the  king  of  the  kingdom. 

Mr.  Alcott.  Is  the  kingdom  of  heaven  near  or  far 
off? 

Augustine.  A  great  way  off  the  bad. 

Others.  Within. 

Others.  It  is  a  state  of  mind. 

Mr.  Alcott.  How  many  of  you  possess  it  ? 

Josiah.  I  do  not  think  I  have  ever  been  in  it. 

Mr.  Alcott.  Have  you  not  been  sorry  for  bad 
feelings,  given  them  up,  and  loved  ? 

Josiah.  Why,  sometimes. 

13 


VOL.  I. 


146 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  How  many  of  you  have  felt  the  sor¬ 
row  of  repentance,  sorry  that  you  needed  punishment  ; 
that  you  had  done  the  wrong  thing,  had  so  injured  your 
spirits  ? 

(No  answer.) 

What  is  meant  by  “the  voice  of  one  crying,”  &c. ? 

George  K.  He  is  called  a  voice  because  he  preached, 

Mr.  Alcott.  What  is  meant  by  paths  be- 

Riffhteousness.  .  ,  .  ,  ^  .. 

ing  made  straight  r 

George  K.  Straight  paths  are  goodness  ;  falsehood 
is  crooked,  truth  is  straight  ;  flattery  is  crooked,  as  it 
says  in  Pilgrim’s  Progress. 

Augustine.  Flattery  looks  straight  and  smooth,  but 
it  is  winding. 

Mr.  Alcott.  John  preached  righteousness,  repen¬ 
tance,  purification,  temperance,  for  these  prepared  the 
soul  to  apprehend  the  kingdom  of  heaven  within  it. 

Lemuel.  I  think  he  was  temperate  and  preached 
temperance. 

Mr.  Alcott.  Yes,  and  temperance  means 
Temperance  a  great  deal  :  it  means  more  than  not  to  eat 

and  drink  too  much  ;  it  means,  to  avoid  all 
excess.  He  told  the  people  not  to  love  outward  things 
too  much.  He  said,  “  he  that  hath  two  coats,  let  him 
impart  to  him  that  hath  none  ;  and  he  that  hath  meat, 
let  him  do  likewise.”  He  said  to  the  publicans,  who 
were  toll  gatherers  for  the  Roman  rulers,  and  who 
were  liable  to  abuse  their  office,  “Exact  no  more  than 
is  appointed  you.”  He  said  to  the  soldiers,  who  were 
apt  to  be  intemperate,  violent,  and  unreasonable,  “Do 
violence  to  no  man,  neither  accuse  any  falsely,  and 
be  content  with  your  wages.”  But  intemperance  in 
all  the  passions  usually  begins  by  excess  in  eating 
and  drinking.  Moses  in  his  law  had  a  great  many 


TEMPERANCE. 


147 


rules  to  keep  the  Jews  from  eating  what  would  hurt 
them.  He  forbade  a  great  many  kinds  of  meat,  and 
especially  pork,  because  it  was  hurtful  in  that  climate. 
In  all  climates  it  is  so.  Some  people  cannot  eat  it  at 
all.  Your  eating  has  much  to  do  with  your  temper  and 
disposition.  Children  are  sometimes  very  cross  after 
they  have  eaten  a  great  dinner.  Robbers  and  murder¬ 
ers  often  indulge  in  excess  before  they  go  to  execute 
their  wicked  plans. 

Recorder.  I  heard  a  lawyer  say,  that  he  never 
knew  of  any  capital  crime  tried  in  the  courts,  in  which 
the  criminals  were  not  proved  to  have  assisted  their 
powers  of  execution,  at  least,  by  drinking  ardent  spirit. 


„  .  ,  Mr.  Alcott.  And  they  all  were  baptized 

Baptism  and  ... 

Confession  of  in  Jordan,  “confessing  their  sins.” 

Emma.  You  cannot  get  rid  of  your  sins  if 
you  do  not  confess  them,  and  then  you  are  baptized. 


Mr.  Alcott.  What  is  meant  by  “  genera- 
s“  tion  of  vipers”? 

George  K.  People  who  were  bad. 

Franklin.  People  who  were  spiteful. 

Mr.  Alcott.  Vipers  are  poisonous,  and  John  was 
thinking  of  the  Pharisees  and  Sadducees,  who  by  their 
false  doctrine  poisoned  the  people.  The  Pharisees 
were  believers  in  traditions  ;  they  were  superstitious  ; 
they  were  servants  of  custom,  and  believed  in  doing 
outward  things,  without  reference  to  what  was  within. 
They  were  ostentatious,  multiplied  ceremonies,  were 
bigots.  They  believed  in  Fate,  not  God,  and  in  trans¬ 
migration  of  souls,  which  was  their  immortality.  The 
Sadducees  believed  in  freedom  from  Fate,  but  not  in  im¬ 
mortality,  nor  spirit  ;  they  thought  the  soul  died  with  the 
body.  There  are  people  of  our  time,  whose  opinions 
are  very  much  like  each  of  these  Jewish  sects.  These 


148 


RECORD  OF  CONVERSATIONS. 


people  thought  that  the  good  that  could  come  to  them 
was  for  Abraham’s  sake,  and  they  thought  their  being 
Abraham’s  descendants  freed  them  from  personal  holi¬ 
ness. 

What  is  meant  by  “  bring  forth  fruits  worthy”  &.C.? 

M  artha.  Fruits  are  right  actions,  holiness. 

Mr.  Alcott.  What  by  “  the  axe  is  laid 
Retribution.  at  the  foot  of  the  trees  ”  ? 

Emma.  The  trees  mean  the  spirits  of  men,  and  the 
axe  is  trial  —  the  trials  of  life. 

Alexander.  The  fire  is  conscience,  which  burns  up 
the  naughty  things  ;  the  chaff  is  the  body. 

Mr.  Alcott.  The  fire  means  the  discipline  of  life 
perhaps.  What  is  meant  by  the  latchet  which  John 
was  not  “worthy  to  unloose  ”? 

George  K.  John  was  not  half  so  good  as  Jesus. 

Martha.  John  knew  some  of  the  people  overrated 
him,  and  feared  they  would  not  attend  to  Jesus  enough. 

(JVIV.  Alcott  read  a  paraphrase,  and  remarked  on  the 
general  subject  of  the  conversation.  He  adverted 
also  to  the  subject  of  the  next.) 


CONVERSATION  XVIII 


SPIRITUAL  VISION. 

BLESSEDNESS. 


The  Baptism  of  Jesus,  from  the  Sacred  Text.  —  Emblem  of  Innocence.  — 
Emblem  of  Humility.  —  Spiritual  Insight.  —  Voice  of  Conscience.  —  Ideal 
Types.  —  Idea  of  Angels.  —  Angelic  Vision.  —  Original  Holiness.  —  Em¬ 
blem  of  Repentance. 

Mr.  Alcott.  Where  did  we  leave  John 
Review*  the  Baptist  ? 

Josiah.  He  was  preaching  in  the  wilderness  about 
Jesus  being  superior  to  himself. 

Another.  And  talking  of  the  three  baptisms. 

Mr.  Alcott.  What  do  you  remember  about  the 
baptisms  ? 

Charles.  That  fire  and  water  were  emblematic,  but 
that  the  Holy  Spirit  was  not  emblematic,  for  it  was 
not  material. 

Mr.  Alcott  then  read 

THE  BAPTISM  OF  JESUS. 

Matt.  iii.  13  to  the  end.  Mark  i.  9,  10,  11.  Luke  iii.  21,  22,  and  part  of 23. 


Before  the  Vulgar  JEra,  26.  Julian  Period,  4739. 
Bethabara. 


Mark  i.  9. 
Luke  iii.  21. 
Mark  i.  9. 
Matt.  iii.  13. 


„  .  *  And  it  came  to  pass  in  those  days,  when  all 

Baptism.  ,  ,  ,  .  J  5 

the  people  were  baptized, 

that  Jesus  came  from  Nazareth  of  Galilee, 

to  Jordan  unto  John,  to  be  baptized  of  him. 


IS* 


*  Matt.  iii.  13. 


150 


RECORD  OF  CONVERSATIONS. 


Before  the  Vulgar  JEra,  26.  Julian  Period,  4739. 
Bethabaia. 


Matt.  iii.  14. 
Matt.  iii.  15. 


Mark  i.  9. 
Matt.  iii.  16. 

Mark  i.  10. 
Luke  iii.  21. 
Matt.  iii.  16. 
Mark  i.  10. 
Matt.  iii.  16. 

Luke  iii.  22. 
Matt.  iii.  16. 
Matt.  iii.  17. 
Mark  i.  11. 

Luke  iii.  23. 


But  John  forbad  him,  saying,  I  have  need  to  be  baptized 
of  thee,  and  comest  thou  to  me  ? 

And  Jesu3  answering  said  unto  him,  Suffer  it  to  be  so  now  : 
for  thus  it  becometh  us  to  fulfil  all  righteousness.  Then  he 
suffered  him  : 

And  [he]  was  baptized  of  John  in  Jordan. 

And  Jesus,  when  he  was  baptized,  went  up  straightway 
out  of  the  water  : 

And  straightway  coming  up  out  of  the  water  ; 
and  praying, 
lo! 

he  saw  the  heavens  opened 

unto  him,  and  he  saw  the  Spirit  of  God  descending  like  a 
dove, 

in  a  bodily  shape,  like  a  dove, 
and  lighting  upon  him  : 

And  lo ! 

there  came  a  voice  from  heaven,  saying ,  Thou  art  my 
beloved  Son,  in  whom  I  am  well  pleased. 

And  Jesus  himself  began  to  be  about  thirty  years  of  age. 


He  then  asked  the  usual  question. 


idea  and  Augustine.  Was  the  spirit  in  the  shape 

Emblem  of  ...  r 

innocence  of  a  dove,  or  did  it  descend  like  a  dove  ? 

Mr.  Alcott.  You  have  the  same  means 
of  judging  that  I  have. 

Augustine.  I  should  think  that  the  heavens  opening 
was  a  sort  of  vision. 

Josiah.  The  sky  opened,  and  a  white  dove  larger 
than  other  doves  came  from  heaven.  God  sent  it,  but  I 
do  not  know  why  he  sent  a  dove. 

George  K.  He  sent  a  dove  because  it  represents 
love.  I  think  the  angel  Gabriel  was  in  the  dove.  It 
stood  on  Jesus.  I  do  not  know  what  it  means  by  the 
heavens  opening.  The  voice  came  either  from  the 
dove,  or  from  heaven  above  the  sky. 


BLESSEDNESS. 


151 


Emma.  The  dove  represents  purity.  I  think  the 
voice  was  within  the  conscience  of  Jesus. 

Ellen.  I  think  the  dove  represents  love  and  inno¬ 
cence.  God  put  love  in  that  and  sent  it  to  Jesus,  to 
express  his  innocence.  God  was  pleased  with  Jesus 
for  his  answer  to  John. 

John  B.  I  think  the  dove  represents  innocence,  but 
I  do  not  think  as  George  does,  that  it  came  from  above 
the  sky,  but  only  from  the  sky.  It  was  not  a  common 
dove.  God  formed  a  spirit  into  a  dove  and  sen^  it  to 
Jesus,  because  he  liked  Jesus  better  than  any  body  else, 
for  he  was  better. 

Andrew.  I  think  John  and  Jesus  saw  a  vision  ;  it 
was  secret  to  them  ;  and  no  other  person  saw  it.  It 
was  an  angel  that  came  ;  but  God  did  not  want  the 
people  to  see  an  angel,  and  it  appeared  as  a  dove, 
which  was  a  common  thing  to  the  people.  The  voice 
was  within  their  souls. 

Mr.  Alcott.  Why  should  it  be  a  dove,  and  not  a 
serpent  ? 

Andrew.  Because  a  dove  could  fly,  and  a  serpent 
could  not.* 


*  The  mind  of  this  child  is  altogether  unique.  When  it  acts 
entirely  of  itself,  it  follows  the  highest  law  of  imagination. 
All  his  thoughts  “body”  themselves  forth;  and  all  the  forms 
of  nature  speak  to  him.  He  never  abstracts  ;  yet  he  is  always 
in  the  spiritual. 

Connected  with  this  intellectual  structure,  he  has  a  fine  eye 
for  drawing,  and  an  obedient  hand  ;  and  thus  seems  armed  at  all 
points,  for  communicating  with  his  race,  through  the  canvass  or 
marble.  His  character  was  once  given  by  the  children,  in  the 
most  natural  way*  Mr.  Alcott  was  reading  over  a  list  of  the 
disciples,  and  saying,  like  Lemuel,  like  Josiah,  &c.,  of  each 
name  When  he  came  to  Nathaniel,  he  hesitated,  and  the 
boys  spoke  out,  all  round  the  class, “  like  Andrew!  ”  It  was  a 


152 


RECORD  OR  CONVERSATIONS. 


Edward  J.  A  dove  means  goodness,  innoeence. 

Charles.  I  think  of  a  dove  in  the  midst  of  rays 
of  light,  with  an  olive  branch  in  its  mouth,  and  on  its 
leaves  are  the  words,  “  this  is  my  beloved  son,”  and 
after  that,  the  rays  always  stayed  round  the  head  of 
Jesus. 

Mr.  Alcott.  That  is  your  fancy. 

Franklin.  There  were  rays  round  the  dove,  and 
angels  in  the  rays,  though  they  could  not  be  seen  ;  and 
it  was  these  angels  in  the  rays  that  sung,  “This  is  my 
beloved  son.” 

Samuel  R.  The  dove  came  from  without,  I  think, 
and  the  voice  from  within. 

Martha.  The  dove  was  the  sign  of  purity  and 
peace. 

Mr.  Alcott.  Did  that  dove  ever  come  to  you  ? 

(No  answer.') 

Or  any  thing  like  it  ? 

(No  answer .) 

Did  your  conscience  never  say  that  you  had  done  right  ? 

Martha.  Oh  yes  ;  sometimes. 

Lucia.  I  thought,  that  as  John  baptized  to  show 
that  sins  were  washed  out,  it  was  not  appropriate  for 
him  to  baptize  one  who  was  freer  from  sin  than  himself, 
and  that  was  the  reason  he  said  what  he  did  to  Jesus, 
as  if  he  would  change  places  with  him. 


coincidence  confirmatory,  that  I  had  anticipated  them  in  my  own 
mind,  some  minutes  before,  and  hoped  Mr.  Alcott  would  be 
reminded  of  him,  by  “  the  Israelite  in  whom  was  no  guile.” 

The  reader  loses  a  great  deal  of  natural  commentary  on  the 
conversation,  in  losing  the  manner  of  the  children,  which  cannot 
be  printed  ;  but  in  no  case  is  the  loss  more  unimaginable,  than  in 
that  of  Andrew.  It  would  be  impossible  to  describe  the  differ¬ 
ence  of  manner  between  the  two  last  answers.  Rec. 


BLESSEDNESS. 


153 


Ellen.  Was  Jesus  any  more  pure  after  he  was 
baptized  than  be  ore  ? 

Mr.  Alcott.  I  do  not  often  give  an  opinion.  What 
do  you  think  about  that  ? 

Ellen.  I  do  not  think  he  could  be  purer,  but  he  was 
not  proud  of  his  goodness,  and  thought  he  might  be 
better —  he  was  humble,  the  holy  spirit  had  made  him 
good. 


Emblem  of 
Humility. 


Mr.  Alcott.  Why  did  John  refuse  to 
baptize  Jesus  ? 

Charles.  Because  he  thought  himself  unworthy  to 
touch  him.  Jesus  had  already  been  baptized  by  the 
Holy  Ghost  and  was  perfect,  and  did  not  need  a  baptism 
which  was  only  emblematic  of  what  he  already  had 
internally.  But  Jesus  said  he  wanted  to  give  a  perfect 
example  outwardly,  as  well  as  be  perfect  inwardly. 

Franklin.  Jesus  was  baptized,  to  teach  the  people 
humility. 

Welles.  It  was  humble  to  be  baptized  with  water, 
when  he  was  already  baptized  by  the  Holy  Ghost,  and 
the  dove  descended  because  he  had  humbled  himself. 
I  seem  to  see  Jesus  come  out  of  the  water  upon  the 
grass,  and  a  dove  larger  than  an  eagle  descend  upon 
him,  and  then  the  voice  comes  from  heaven,  and  John 
stands  in  astonishment.  A  few  people  standing  near 
saw  the  dove,  but  hardly  any  heard  the  voice. 

Charles.  Heaven  means  where  love  and 
insight?1  truth  are.  I  cannot  express  what  I  mean. 

I  suppose  the  opening  of  the  sky  was  em¬ 
blematic  of  the  opening  of  the  spirit. 

Augustine.  The  opening  of  heaven  was  seeing 
more  clearly  into  his  own  state  of  mind. 

Several.  I  do  not  understand  what  it  means. 

Ellen.  The  sky  hides  heaven  from  our  view. 


154 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  What  did  Jesus  mean  when  he  said 
afterwards,  “the  kingdom  of  heaven  is  within  you.” 
If  the  dove  came  upon  Jesus  f,  ora  within,  why  does  he 
say  it  descended  ? 

Lucia.  To  make  it  clear.  We  are  down  low,  that 
is,  without  so  much  virtue  ;  and  all  elevating  things  are 
said  to  be  up  high.  The  spirit  is  always  said  to  de¬ 
scend. 

Mr.  Alcott.  So  the  word  descend  is  emblematic  ? 
Some  of  you  have  said  the  voice  was  within,  and  some, 
that  it  was  without. 

Lucia.  God  never  speaks,  except  within 

Conscience.  the  conscience. 

Welles.  Not  now ;  but  he  did  in  the 


Bible  days. 

Andrew.  It  was  Jesus’  conscience  that  spoke. 
Edward  J.  God  spoke.  Conscience  is  the  spirit’s 
voice. 

Mr.  Alcott.  There  is  very  often  an  illusion  of  the 
senses  about  heaven. 

Augustine.  People  look  up  when  they  pray. 

Mr.  Alcott.  That  may  be  emblematic.  When 
you  say  the  Lord’s  prayer,  do  you  think  of  your  “Fa¬ 
ther”  who  is  by  the  stars,  or,  your  “  Father”  within 
your  spirits  ? 

(No  answer.) 

The  spirit  of  God  descended,  and  lighted  on  Jesus. 
What  does  that  mean  ? 


T,  ,  _  Josiah.  The  spirit  of  God  descends  on  all, 

Ideal  Types.  1  %  3 

I  think,  whatever  their  characters  are, 
but  takes  a  different  form  to  the  bad  —  a  dragon  for 
instance. 

Mr.  Alcott.  Is  the  shape  of  the  dragon  like  the 
naughty  person’s  mind  ? 

Josiah.  Yes  ;  the  spirit  descends  on  a  baby  like  a 
dove,  and  on  a  murderer,  like  a  great  giant.  But  it  is 


BLESSEDNESS. 


155 


different  now  from  what  it  was  in  old  times.  We  do  not 
see  such  emblems  with  our  eyes  3  they  come  now  in 
conscience,  and  in  our  dreams.  , 

Mr.  Alcott.  Which  do  you  think  is  the  best  way  ? 

Josiah.  Both  are  good  ways.  God  takes  different 
ways  at  different  times  3  but  it  is  all  the  same  in  the 
end. 

Mr.  Alcott.  Were  those  better  people  who  saw 
these  things  with  their  eyes  ? 

,  „  .  ,  Josiah.  No  :  I  have  seen  angels  in  my 

Idea  of  Angels.  1  °  J 

spirit. 

Mr.  Alcott.  Were  you  ever  an  angel  ? 

Josiah.  When  I  was  born. 

Mr.  Alcott.  Are  you  one  now  ? 

Josiah.  The  body  is  never  an  angel  :  the  spirit  is 
always  angelic  ;  a  little  at  least. 

Lucia.  I  think  when  a  baby  is  just  born  it  looks 
like  an  angel,  body  and  all  3  but  I  know  its  body  is  not 
an  angel. 


Angelic 

Vision. 


Mr.  Alcott.  And  Jesus  sa:d  “their  an¬ 
gels  do  always  behold  the  face  of  my 
Father  in  heaven.”  They  are  angels, 
although  they  begin  to  look  out  upon  the  earth,  also, 
with  bodily  eyes.  Their  vision  is  still  heavenly. 


Original 

Holiness. 


Lucia.  We  call  Jesus  the  Son  of  God  5 
could  we  not  say  Socrates  was  almost  the 
Son  of  God  ? 

Mr.  Alcott.  Almost  perhaps.  But  Socrates  did 
not  know  so  much  as  Jesus.  And  Socrates  tells  us  that 
he  lost  his  holiness,  but  Jesus  did  not. 

Lucia.  I  know  Jesus  was  better  than  Socrates.  I 
did  not  mean  that  Socrates  was  an  equally  beloved  son, 
but  a  son. 


156 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  Socrates  passed  through  the  fiery 
baptism  of  repentance,  and  the  water  baptism  of 
temperance,  in  order  tQ  be  baptized  with  the  Holy 
Ghost,  which  Jesus  had  from  his  birth. 

Lucia.  If  you  do  wrong  once,  it  cannot  be  said 
that  you  have  Perfection. 


Lemuel.  A  person,  doing  wrong  but 
E”pbJuSu°fe.  once,  is  a  foul  spring ;  but  the  foul 
particles  may  settle  down,  and  then  it 
will  be  clear  agan. 

Many.  And  they  need  do  wrong  no  more. 

Mr.  Alcott.  That  would  prevent  more  foul  matter 
from  getting  in.  But  what  is  to  be  done  with  the 
particles  that  are  there  ? 

(A  long  pause.) 

Andrew.  You  can  flow  away  from  them  and  leave 
them. 

Lucia.  I  think  there  is  pure  water  under  the  mud 
and  sand,  which  springs  up,  and  softens  it,  and  carries 
off  the  muddy  particles,  and  leaves  them  somewhere, 
and  so  flows  clear,  and  the  spring  is  clear  too. 

Mr.  Alcott.  What  makes  the  water  spring  up  and 
flow  away  ?  Whence  comes  the  current? 

Lemuel.  It  comes  from  God.  God  is  always  help¬ 


ing. 

o 

(Mr.  Alcott  closed  by  reading  a  paraphrase.) 


CONVERSATION  XIX. 


SPIRITUAL  SUPREMACY. 

SELF-SUBORDINATION. 


Review.  —  Temptation  of  Jesus,  from  Sacred  Text.  —  Personality  of  Evil'. 
—  Origin  of  Evil.  —  Hereditary  Evil.  —  Appetites.  — -  Self-Sacrifice.  —  Pas¬ 
sions. 

Mr.  Alcott.  We  spoke  last  of  John’s 
preaching  the  baptism  of  repentance,  puri¬ 
fication,  preparation  for  holiness. 

Lemuel.  We  talked  of  the  emblem  of  an  impure 
spring. 

Mr.  Alcott.  What  should  you  think  such  baptism, 
as  we  now  have  in  churches,  would  naturally  lead  to  ? 

Charles.  I  should  think  it  would  make  a  person 
more  conscientious,  if  he  was  old  enough  to  know  any 
thing  about  it. 

Mr.  Alcott.  Where  did  we  leave  Jesus  ? 

Samuel  T.  Just  come  out  of  the  water  at  Jordan. 

Mr.  Alcott  read 

THE  TEMPTATION  OF  JESUS. 

Matt.  iv.  1- 11.  Mark  iv.  12,  13  Luke-Iv.  1  - 13. 

Before  the  Vulgar  A3ra,  26.  Julian  Period,  4739. 

Wilderness. 


Luke  iv.  1.  And  *  Jesus  being  full  of  the  Holy  Ghost 

Temptation,  returned  from  Jordan :  and  was  led  by  the 
spirit  into  the  wilderness. 


VOL.  I. 


*  Matt.  iv.  1. 

14 


158 


\ 


RECORD  OF  CONVERSATIONS. 


Before  the  Vulgar  A3ra,  26.  Julian  Period,  4739. 

Wilderness.  —  Jerusalem. 

Mark  i.  12. 

*  And  immediately  the  spirit  driveth  him  into  the  wilder¬ 
ness, 

Matt.  iv.  1. 

to  be  tempted  of  the  devil. 

Mark  i.  13. 

And  he  was  there  in  the  wilderness  forty  days,  tempted  of 
Satan, 

Luke  iv.  2. 

Being  forty  days  tempted  of  the  devil.  And  in  those 
days  he  did  eat  nothing. 

Matt.  iv.  2. 

And  when  he  had  fasted  forty  days  and  forty  nights,  he 
was  afterward  an  hungered  : 

Matt.  iv.  3. 

And  when  the  tempter  came  to  him,  he  said,  If  thou  he 
the  Son  of  God,  command  that  these  stones  be  made  bread. 

Luke  iv.  3. 

command  this  stone  that  it  be  made  bread. 

Luke  iv.  4. 

And  Jesus  answered  him,  saying,  jit  is  written,  That 
man  shall  not  live  by  bread  alone,  but  by  every  word  of 
God. 

Matt.  iv.  4. 

that  proceedeth  out  of  the  mouth  of  God. 

Matt.  iv.  5. 

Then  the  devil  taketh  him  up  into  the  holy  city,  and 
setteth  him  on  a  pinnacle  of  the  temple, 

Matt.  iv.  6. 

And  saith  .unto  him,  If  thou  be  the  Son  of  God,  cast 
thyself  down 

Luke  iv.  9. 

from  hence  : 

Luke  iv.  10. 

For  J  it  is  written, 

■  He  shall  give  his  angels  charge  over  thee,  to  keep  thee  : 

Luke  iv.  11. 

And  in  their  hands  they  shall  bear  thee  up, 

Lest  at  any  time  thou  dash  thy  foot  against  a  stone. 

Luke  iv.  12. 

And  Jesus  answering  said  unto  him, 

Matt.  iv.  7. 

It  is  written  again,  §  Thou  shalt  not  tempt  the  Lord  thy 

God. 

Matt.  iv.  8. 

Again,  the  devil  taketh  him  up  into  an  exceeding  high 
mountain,  and  showeth  him  all  the  kingdoms  of  the  world, 
and  the  glory  of  them; 

Luke  iv.  5. 

in  a  moment  of  time. 

Luke  iv.  6. 

And  the  devil  said  unto  him, 

Matt.  iv.  9. 

And  saith  unto  him,  All  these  things  will  I  give  thee, 

Luke  iv.  6. 

All  this  power  will  I  give  thee,  and  the  glory  of  them  :  for 
that  is  delivered  unto  me ;  and  to  whomsoever  I  will  I 
give  it. 

Luke  iv.  7. 

If  thou  therefore  wilt  worship  me, 

Matt.  iv.  9.' 

if  thou  wilt  full  down  and  worship  me, 

Luke  iv.  7. 

all  shall  be  thine. 

*  Matt.  iv.  1. 


f  Deut,  viii.  3. 


j  Ps.  xci.  11, 


$  Deut.  vi.  16. 


SELF-SUBORDINATION. 


159 


Before  the  Vulgar  iEra,  26.  Julian  Period,  4739. 

-  *  • 

And  Jesus  answered  and  said  unto  him,  Get  thee  behind 
me,  Satan  :  for  it  is  written,  Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve. 

Then  the  devil  leaveth  him, 

And  when  the  devil  had  ended  all  the  temptation,  he 
departed  from  him  for  a  season. 

And  [he]  was  with  the  wild  beasts  5  and  the  angels  min¬ 
istered  unto  him. 

and  behold,  angels  came  and  ministered  unto  him. 

# 

Joseph.  I  should  not  think  Jesus  would 
have  gone  into  the  wilderness  where  the 
devil  could  tempt  him  —  I  should  think  it 
was  wrong  to  let  the  devil  speak  to  him. 

Mr.  Alcott.  What  do  you  mean  by  the  devil  ? 

Joseph.  He  is  the  same  as  you  read  about  in  Mil¬ 
ton’s  Paradise  ;  he  lives  in  hell  ;  he  tempts  people  to  do 
wrong ;  sometimes  he  tempts  me,  and  makes  me  do 
wrong. 

Mr.  Alcott.  Does  not  Joseph  ifiake  himself  do 
wrong  ?  * 

Joseph.  Yes  ;  but  he  causes  me  to. 

Mr.  Alcott.  When  you  tell  him  to  go  away  ear¬ 
nestly,  can  you  not  help  doing  wrong  ? 

Joseph.  Yes  ;  but  if  there  were  no  Satan  I  never 
could  do  wrong. 

Mr.  Alcott.  Is  not  Joseph  the  Satan  —  have  you 
not  made  a  mistake  in  thinking  the  tempter  was  out  of 
yourself? 

(No  answer.') 

Should  you  know  that  your  goodness  was  real,  unless 
you  had  the  power  to  do  wrong  ?  What  do  you  think 
Satan  is  ? 

Joseph.  A  great  creature. 

Mr.  Alcott.  Who  made  him  ? 

Joseph.  He  made  himself. 


Luke  iv.  8. 

Matt.  iv.  11. 
Luke  iv.  13. 

* 

Mark  i.  13. 
Matt.  iv.  11. 

Personality 
of  Evil. 


160 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  What  did  he  make  himself  of  ? 
Joseph.  Of  the  stuff  that  is  in  hell. 

Mr.  Alcott.  Who  made  that  stuff? 

Joseph.  God  ;  it  was  good  stuff  till,  it  fell  down 
from  heaven.  Satan  was  at  first  a  good  spirit,  but  he 

took  some  stuff  and  went  down  to  hell  and  made  his 

% 

body  out  of  it. 

Mr.  Alcott.  Why  did  he  go  ? 

Joseph.  He  wanted  something  there.  First  God 
made  him  good,  and  then  he  saw  something  down  in 
hell  that  he  wanted. 

Mr.  Alcott.  What  made  him  have  such  a  naughty 
want  ? 

Joseph.  It  put  on  some  good  shape. 

Mr.  Alcott.  Who  made  the  deceiving  shape  that 
gave  the  naughty  wants  ? 

Joseph.  It  made  itself — the  place  made  itself. 

Mr.  Alcott.  I  do  not  understand  how  places  and 
things  could  make  themselves. 

( He  said  nothing.') 

Recorder.  He  seems  to  have  an  idea  of  the  eter¬ 
nity  of  evil,  founded  on  Milton’s  idea  of  the  eternity  of 
matter. 

Mr.  Alcott.  You  do  not  make  it  out  Joseph.  But 
I  think  that  your  naughtiness  begins  in  you — not  in 
any  body  else. 


Tdea  of 
Temptation. 


George  B.  I  do  not  see  why  Jesus  let  the 
devil  tempt  him. 

Mr.  Alcott.  Jesus  was  led  by  the  spirit 
into  the  wilderness. 

Joseph.  I  should  think  the  spirit  would  have  kept 
the  devil  away. 

Augustine.  I  suppose  the  spirit  permitted  him  to 
tempt,  to  see  how  Jesus  could  overcome  temptation  and 
trial. 


SELF-SUBORDINATION. 


161 


Edward  J.  I  should  think  Jesus  would  have  sent 
him  away  sooner. 

Mr.  Alcott.  Did  he  not  stay  long  enough  to  find 
out  that  Jesus  was  the  strongest  ? 

Edward  J.  Yes. 

Mr.  Alcott.  Has  he  found  that  out  about  Edward 
yet  ? 

Edward  J.  No. 

Alexander.  God  made  the  devil  on  purpose  to 
tempt  people  ;  or,  at  least,  when  Satan  had  grown 
wicked,  God  used  him  as  a  tempter. 

Welles.  The  devil  was  made,  so  that  God  might 
see  how  people  would  act. 

Mr.  Alcott.  Could  he  not  find  out,  without  a 
devil  ? 

Welles.  If  there  was  no  devil,  there  would  be  no 
more  merit  in  doing  right  than  wrong  ;  there  would  be 
no  conscience  —  or,  at  least,  conscience  would  be  of  no 
use. 

Frederic.  I  think  the  temptation  was  to  show  the 
devil  that  he  could  never  get  any  advantage  over  Jesus. 
Jesus  settled  the  matter  with  him. 

Mr.  Alcott.  Have  you  settled  with  the  devil  in  this 
respect  ? 

Frederic.  No. 

Nathan.  I  don’t  see  why  Jesus  let  the  devil  tempt 
him. 

Mr.  Alcott.  Did  Jesus  have  a  body,  that  could  be 
hungry,  and  want  something  to  eat  ? 

Nathan.  Yes. 

Mr.  Alcott.  Was  that  wrong  ? 

Nathan.  No. 

Mr.  Alcott.  What  wrong  thing  was  he  tempted  to 
do  ?  ’ 

Nathan.  To  worship  the  devil. 

14* 


162 


RECORD  OF  CONVERSATIONS. 


Mr.  Ai.cott.  Do  you  think  your  hungry  body  ever 
tempted  you  to  do  something  wrong  ? 

Nathan.  Yes,  and  I  did  wrong.  I  ate  too  much. 

Mr.  Alcott.  Was  this  the  tempter  that  was  in 
Paradise  ? 

Lemuel.  Yes  ;  and  Jesus  learnt  to  know  good  and 
evil  by  this  trial. 

Mr.  Alcott.  What  was  the  result  of  that  eating  in 
Paradise  ? 

Lemuel.  Adam  and  Eve  learned  to  know  good  and 
evil,  by  doing  wrong  instead  of  right. 

Mr.  Alcott.  Action  shows  the  contrast. 

John  B.  Satan  is  a  wicked  spirit — but  it 

Origin  of  Evil.  .  .  .  .  , 

is  we  who  begin  to  do  wrong. 

Mr.  Alcott.  Do  we  make  the  Satan  within  us  ? 

John  B.  Yes  ;  we  are  Satans  ourselves.  He  is  con¬ 
nected  somehow  with  our  conscience. 

Mr.  Alcott.  Joseph,  John  has  a  different  idea  of 
Satan  from  you.  He  says  we  make  Satans. 

Joseph.  I  thought  there  was  but  one  Satan  who 
tempted. 

Mr.  Alcott.  Who  else  think  that  Satan  is  indepen¬ 
dent  and  lives  out.  of  the  tempted  souls  ? 

John  B.  No  ;  he  cannot,  he  has  no  body  nor  soul. 

George  K.  God  made  one  bad  one  to  try  the  rest. 

Mr.  Alcott.  What  did  God  make  a  bad  one  out 
of? 

George  K.  Wickedness. 

Mr.  Alcott.  Where  did  he  get  the  wickedness  ? 

George  K.  He  made  it. 

Mr.  Alcott.  Goodness  make  wickedness  ? 

George  K.  Why  you  know  Adam  and  Eve  did 
wrong  and  that  made  wickedness. 

Mr.  Alcott.  Oh,  so  Adam  and  Eve,  after  all,  were 
the  Satan  makers  —  they  made  the  tempter  that  tempted 
them  ? 


SELF-SUBORDINATION. 


163 


Samuel  T.  All  the  bad  things  we  do,  make  Satans. 

Josiah.  cc  .Jesus  being  led  by  the  spirit 55  expresses  that 
Jesus  went  willingly  to  meditate  ;  the  devil  was  not  a 
body  ;  but  that  is  a  way  tb  express  that  evil  thoughts 
came  —  we  call  evil  thoughts  a  devil. 

Mr.  Alcott.  Did  Jesus  expect  these  evil  thoughts 
would  come  ? 

Josiah.  No  ;  the  devil  began  with  Adam 
Hereditaiy  Evil.  an(j  EVe,  when  they  first  had  evil  thoughts, 

and  has  increased  and  will  increase  by  every  body’s  evil 
thoughts,  through  generations  and  generations. 

Mr.  Alcott.  Did  he  increase  by  Jesus  Christ  ? 

Josiah.  No  ;  for  Jesus  was  good.  Jesus  was  just 
like  God,  only  he  had  not  so  much  power. 

John  D.  I  think  God  made  Satan  to  try  people. 

Lucia  and  Emma.  We  make  it  ourselves,  I  do  not 
know  how. 

Charles.  I  think  evil  comes  from  seeing  others 
have  what  we  want ;  from  envy. 

Mr.  Alcott.  There  is  a  remarkable  difference  in 
your  answers.  Some  of  you  think  God  made  Satan 
without,  and  others  think  we  make  him  within  our¬ 
selves.  Those  of  you  who  think  the  latter,  are  the  ones 
who  resist  evil  most  bravely. 


What  was  the  first  temptation  of  Jesus  ? 
Appetites.  Frederic.  He  was  inclined  to  eat  bread  ; 
the  inclination  was  the  tempter. 

Mr.  Alcott.  Is  it  wrong  to  eat  bread  ? 

Frederic.  It  is  giving  way  to  the  appetites. 

Edward  J.  It  would  have  seemed  to  be  obeying  Sa¬ 
tan  to  make  stones  into  bread. 

Josiah.  I  do  not  see  why  it  would  be  wrong  for  him 
to  make  stones  into  bread. 

Lemuel.  He  thought  that  if  the  devil  could  make 
him  do  any  little  thing,  he  would  go  and  tell  others  that 
the  Son  of  God  obeyed  him  ;  and  that  would  do  harm. 


164 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  What  did  Jesus’  answer 
lustenanco  mean,  “  Man  shall  not  live  by  bread 

alone  ”  ? 

Lucia.  It  means  that  the  spirit  is  to  be  fed  on  the 
word  of  God,  as  the  body  is  with  bread. 

Mr.  Alcott.  How  do  you  feed  the  spirit  on  the 
word  of  God  ? 

Lucia.  When  we  give  any  thing  to  the  poor,  or  re¬ 
sist  any  temptation. 

Recorder.  Suppose  there  is  a  chance  for  your 
spirit  to  feed  on  some  of  these  commands  of  God  ;  and 
your  body  is  hungry  for  food,  which  must  you  choose  ? 

Lucia.  To  feed  the  spirit  if  you  can  do  but  one. 

Recorder.  Suppose  you  were  starving  for  instance, 
and  could  get  money  to  buy  bread,  by  murdering  an¬ 
other,  which  should  you  do  ? 

Lucia.  Starve. 

Recorder.  What  life  would  you  feed  in  that  case  P 

Lucia.  My  spirit’s  life — and  that  was  what  Jesus 
did  here. 

Recorder.  Did  he  ever  have  any  other 

Self-Sacrifice.  .  ~  ,  .  .  .  ,  .  ^ 

occasion  ot  making  this  same  choice  r 

Charles.  Yes  j  when  he  was  crucified. 

Mr.  Alcott.  How  many  of  you  think  you  have 
lived  on  bread  alone,  rather  than  on  the  words  of  God, 
that  give  life  ? 

(i fill  held  up  hands.) 

Charles.  cc  Every  word  of  God  ”  means  conscience. 

Mr.  Alcott.  Do  you  understand  the  sec- 

Passions.  , 

ond  temptation  r 

Josiah.  I  do  not  see  how  Jesus  could  get  up  to  the 
pinnacle  of  the  temple.  Evil  thoughts  could  not  put 
him  there. 

Mr.  Alcott.  Did  the  devil  take  the  body  of  Jesus 
up  there  ? 

Lucia.  Jesus  must  have  thought  of  being  up  there. 


SELF-SUBORDINATION. 


165 


Alexander.  I  think  the  evil  thought,  that  put  him 
up  there,  was  pride. 

Mr.  Alcott.  We  must  have  another  conversation 
on  this  subject.  You  have  been  somewhat  inattentive 
to-day  ;  and  we  have  not  finished  our  conversation. 
Temptation  is  a  subject  hard  to  be  understood  in  all  its 
bearings.  It  takes  a  life  to  apprehend  it.  Evil  is  ever 
tempting  all  our  faculties  ;  and  few  master  it,  holding 
the  appetites  and  passions  in  subordination  to  con¬ 
science,  the  ruler  of  the  spirit. 


« 


CONVERSATION  XX. 


SPIRITUAL  SUPREMACY. 

SELF-CONTROL. 


Temptation  of  Jesus,  from  the  Sacred  Text.  —  Idea  of  Temptation. —  Vain 
Glory.  —  Passions. — Self-Subordination. — Emblem  of  Appetite  and  Pas¬ 
sion.  —  Spiritual  Support.  —  Worldly  Ambition.  —  Spiritual  Integrity. — 
Aspiration  for  the  Perfect. 

Mr.  Alcott.  Can  you  think  to-day  ? 

(All  held  up  hands.) 

What  was  the  conversation  upon  last  ? 

Charles.  The  temptations  of  Jesus. 

Mr.  Alcott.  We  shall  resume  the  subject  to-day. 
Mr.  Alcott  re-read 

THE  TEMPTATION  OF  JESUS. 

Matt.  iv.  1  -  11.  Mark  iv.  12,  13.  Luke  iv.  1-13. 


Before  the  Vulgar  iEra,  26.  Julian  Period,  4739. 
Wilderness. 


Luke  iv.  1. 

Mark  i.  12 

Matt.  iv.  1. 
Mark  i.  13. 

Luke  iv.  2. 


And  *  Jesus  being  full  of  the  Holy  Ghost 
Temptation.  returned  from  Jordan  :  and  was  led  by  the 
spirit  into  the  wilderness. 

|  And  immediately  the  spirit  driveth  him  into  the  wilder¬ 
ness, 

to  be  tempted  of  the  devil.  ^ 

And  he  was  there  in  the  wilderness  forty  days,  tempted  of 
Satan, 

Being  forty  days  tempted  of  the  devil.  And  in  those  days 
he  did  eat  nothing. 


*  Matt.  iv.  1. 


f  Matt.  iv.  1. 


SELF-CONTROL 


167 


Before  the  Vulgar  TEra,  26.  Julian  Period,  4739. 
Wilderness.  —  Jerusalem. 


Matt.  iv.  2. 

And  when  he  had  fasted  forty  days  and  forty  nights,  he 
was  afterward  an  hungered  : 

Matt.  iv.  3. 

And  when  the  tempter  came  to  him,  he  said,  if  thou 
be  the  Son  of  God,  command  that  these  stones  be  made 
bread, 

Luke  iv.  3. 
Luke  iv.  4. 

command  this  stone  that  it  be  made  bread. 

And  Jesus  answered  him,  saying,  *  it  is  written,  That 
man  shall  not  live  by  bread  alone,  but  by  every  w'ord  of  God'. 

Matt.  iv.  4. 
Matt.  iv.  5. 

that  proceedeth  out  of  the  mouth  of  God. 

Then  the  devil  taketh  him  up  into  the  holy  city,  and 
setteth  him  on  a  pinnacle  of  the  temple, 

Matt.  iv.  6. 

And  saith  unto  him,  If  thou  be  the  Son  of  God,  cast 
thyself  down 

Luke  iv.  9. 

Luke  iv.  10. 

from  hence  : 

For  f  it  is  written, 

Luke  iv.  11. 

He  shall  give  his  angels  charge  over  thee,  to  keep  thee  : 
And  in  their  hands  they  shall  bear  thee  up, 

Lest  at  any  time  thou  dash  thy  foot  against  a  stone. 

Luke  iv.  12. 
Matt.  iv.  7. 

And  Jesus  answering  said  unto  him, 

It  is  written  again,  J  Thou  shaft  not  tempt  the  Lord  thy 
God. 

Matt.  iv.  8. 

Again,  the  devil  taketh  him  up  into  an  exceeding  high 
mountain,  and  showeth  him  all  the  kingdoms  of  the  world, 
and  the  glory  of  them  ; 

Luke  iv.  5. 

Luke  iv.  6. 

Matt.  iv.  9. 

Luke  iv.  6. 

* 

in  a  moment  of  time. 

And  the  devil  said  unto  him, 

And  saith  unto  him,  All  these  things  will  I  give  thee, 

All  this  power  will  I  give  thee,  and  the  glory  of  them  :  for 
that  is  delivered  unto  me  ;  and  to  whomsoever  I  will  I 

Luke  iv.  7. 

Matt.  iv.  9. 

Luke  iv.  7. 

Luke  iv.  8. 

give  it. 

If  thou  therefore  wilt  worship  me, 
if  thou  wilt  fall  down  and  worship  me, 
all  shall  be  thine. 

And  Jesus  answered  and  said  unto  him,  Get  thee  behind 
me,  Satan  :  for  it  is  written,  Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve. 

Mark.  iv.  11.  Th?n  the  devil  leaveth  him, 


Luke  iv.  13. 

And  when  the  devil  had  ended  all  the  temptation,  he 

Mark  i.  13. 

departed  from  him  for  a  season. 

And  [he]  was  with  the  wild  beasts ;  and  the  angels  min¬ 
istered  unto  him. 

Matt.  iv.  11. 

and  behold,  angels  came  and  ministered  unto  him. 

*  Deut.  viii.  3.  f  Ps.  xci.  11.  %  Deut.  vi.  16. 

y 


168 


RECORD  OF  CONVERSATIONS. 


Idea  of 
Temptation. 


Mr.  Alcott.  What  is  the  meaning  of 
the  word  tempt  ? 

Charles.  When  things  not  your  own  are 


put  in  your  way  they  tempt  you. 

Frederic.  If  you  want  to  do  something  wrong  and 
can  scarce  help  it,  you  are  tempted. 

Augustine.  It  is  not  necessary  to  have  a  bad  want. 
Jesus  was  tempted  and  he  never  had  a  bad  want.  He 
wanted  something  to  eat,  and  that  was  not  wrong. 

George  K.  If  somebody  encourages  you  in  a  bad 
want,  you  are  tempted. 

Joseph.  If  any  body  urges  you  to  do  wrong,  he 
tempts  you. 

Emma.  To  want  to  do  wrong  is  a  temptation. 

Ellen.  When  any  one  tries  to  persuade  you  that 
what  you  know  to  be  wrong  is  right,  you  are  tempted. 

Nathan.  I  think  if  any  body  tells  you  to  do  any 
thing,  which  you  think  wrong,  and  you  do  it,  you  are 
tempted. 

George  K.  Your  appetites  tempt  you  to  do  wrong. 

Charles.  A  drunkard  is  tempted  in  that  way. 

Samuel  R.  And  a  drunkard  tempts  others. 

Franklin.  After  you  have  eaten  enough,  and  some¬ 
thing  good  comes  on  the  table,  you  are  tempted  to  eat 
too  much. 

Martha.  Two  boys  may  go  into  a  confectionary, 
and  one  will  persuade  the  other  to  buy  something, 
because  he  hopes  he  will  give  him  some. 

Francis.  I  once  went  into  a  grocer’s  shop  with  a 
boy,  and  he  took  some  raisins  out  of  a  little  barrel, 
went  out,  and  the  man  did  not  see  him. 

Mr.  Alcott.  Did  you  tell  the  man  ? 

Frank  A.  No  ;  I  was  ashamed  for  him. 

George  K.  I  have  seen  a  boy  tempted  to  do  wrong 
by  being  laughed  at  for  doing  right. 


self-control. 


169 


v  g]  Mr.  Alcott.  That  is  the  second  tempta¬ 

tion,  perhaps,  which  comes  from  the  love 
of  praise,  of  having  others  like  us.  The  other  tempta¬ 
tions  mentioned  were  rather  of  the  body,  like  the  first 
temptation  of  Jesus.  Do  you  think  of  any  temptations 
coming  from  the  mind? 

Frederic.  The  mind  tempts  to  show  off. 

Mr.  Alcott.  How  many  have  been  tempted  to  do 
that  in  this  school  room,  while  conversing  ? 

( Josiah  and  six  others  held  up  hands.) 

When  were  you  tempted  to  do  so,  Josiah  ? 

Josiah.  When  I  first  came  here,  not  lately. 

Mr.  Alcott.  Who  always  say  things  for  the  truth’s 
sake,  and  not  for  display  ? 

( All  the  rest  rose.) 

Mr.  Alcott.  What  else  tempts  from  within  the 
mind  ? 

Emma.  Wrong  opinions. 

Ellen.  Bad  feelings  tempt  to  murder. 

Edward  J.  One  person  succeeds  in  making  another 
do  wrong. 

Mr.  Alcott.  Is  suffering  a  temptation  to  complain  ? 
(  They  held  up  hands.) 

Charles.  Slaveholders  are  sometimes  tempted  by 
the  power  they  have  over  their  slaves. 

Another.  Money  is  a  temptation. 

c  ,  Mr.  Alcott.  What  subdues  all  these 

£elf  Subor- 

dination.  temptations  ? 

George  K.  Conscience. 

Mr.  Alcott.  Was  there  ever  any  one  in  whom  con¬ 
science  determined  that  body,  mind,  and  soul  should  do 
no  wrong  ? 

Emma.  Yes  ;  Jesus  subdued  all  temptations. 

Mr.  Alcott.  He  overcame  the  world. 


VOL.  i. 


15 


170 


RECORD  OF  CONVERSATIONS. 


Emma.  The  world  means  temptations. 

Charles.  The  world  means  outward  things. 

Mr.  Alcott.  The  world  means  all  that  tempts  the 
spirit  from  its  own  law.  Do  you  think  pure  spirit  can 
be  tempted  ? 

The  older  Ones.  Jesus  was  tempted. 

Augustine.  We  have  not  decided  yet,  whether  it  is 
Satan,  or  ourselves  that  tempts. 

Mr.  Alcott.  The  desire,  the  ease  of  yielding,  is 
Satan. 


What  may  the  wilderness  be  the  emblem 

Emblem  of  «  , 

Appetites  and  OI  • 

Passions.  CHARLES.  Solitude. 

Mr.  Alcott.  And  the  wild  beasts  that  were  there  ? 
Charles.  Passions  and  appetites. 

Mr.  Alcott.  It  is  very  common  to  represent  pas¬ 
sions  by  animals  ;  we  say  a  person  has  a  tiger  heart ; 
John  called  the  Jewish  rulers  vipers. 

Emma.  We  say,  “  harmless  as  a  dove”  —  “docile 
as  a  lamb.  ” 

Mr.  Alcott.  Some  people  think  that  the  animal 
creation  is  designed  to  teach  us  what  is  the  tendency  of 
the  various  passions.  In  all  nations  there  are  fables, 
in  which  the  passions  are  played  off  against  each  other, 
by  means  of  animal  emblems.  Jesus  went  into  solitude, 
perhaps,  to  meditate  upon  the  .  assions,  and  think  how 
each  one  tempted  the  spirit. 

Recorder.  And  by  what  principle  each  should  be 
regulated. 


Spiiitual 

Support. 


Mr.  Alcott.  What  does  his  “fasting  and 
afterwards  being  an  hungered  ”  mean  ? 
Charles.  His  mind  was  excited  at  first,  so 
that  he  did  not  want  food. 

Mr.  Alcott.  His  mind  was  so  peaceful,  so  sustain¬ 
ed  by  God,  that  he  did  not  need  it.  I  never  want  to  eat, 


SELF-CONTROL. 


171 


when  I  am  the  most  quietly  happy.  When  one  feels 
patient,  he  can  wait  for  what  he  wants,  without  doing 
extraordinary  things.  Would  it  not  have  seemed  impa¬ 
tience  in  Jesus  to  have  turned  the  stones  into  bread  ? 
Would  it  not  have  seemed  like  distrusting  God  ? 

Charles.  When  any  thing  seems  wanting  to  us  out¬ 
wardly,  we  should  doubt  ourselves,  not  God. 


Mr.  Alcott.  What  was  the  third  temp- 

Ambition.  tation  ? 

Charles.  Bribery.  The  devil  offered 
him  the  whole  world. 

Mr.  Alcott.  What  passion  was  addressed  ? 
Charles.  Avarice. 

Augustine.  I  have  a  desire  for  money. 

Mr.  Alcott.  Was  he  tempted  to  exchange  his  hea¬ 
venly  kingdom  for  an  earthly  one? 

Charles.  To  govern  men’s  bodies,  not  their  spirits. 
Mr.  Alcctt.  The  Genius  of  Jesus  fitted  him  to  be 
the  greatest  of  monarchs  and  the  richest  of  men. 


Frederic.  But  he  would  not  have  had  such  real 
power,  that  would  last,  and  increase  always. 

Charles.  But  if  he  had  been  a  monarch  he  might 
have  done  a  great  deal  of  good. 

Mr.  Alcott.  Ah  !  that  has  been  a  temptation  to 
many  to  get  power  —  more  power  than  they  could  use 
well.  It  is  better  not  to  go  into  temptation  for  the  sake 
of  doing  good.  Suppose  Mr.  Webster  should  say  — 
I  will  humor  people  so  that  they  shall  make  me  Pres¬ 
ident,  and  I  will  make  up  for  doing  wrong  now,  by 
governing  well  and  doing  good  afterwards  —  would 
that  be  wise  and  right  ? 

Emma.  No  ;  because  he  might  lose  the  de¬ 
sire  to  do  right,  if  he  did  wrong  now. 

Mr.  Alcott;  But  suppose  he  says,  No  ; 


Spiritual 

Integrity. 


172 


RECORD  OF  CONVERSATIONS. 


I  will  use  all  my  genius  in  illustrating  what  is  true,  and 
take  my  chance  about  being  President  — how  is  that  ? 

All.  That  would  be  right. 

Mr.  Alcott.  Suppose  a  man  does  good  things  to  be 
popular  —  does  he  serve  the  Lord  ? 

John  B.  No. 

Charles.  We  serve  the  Lord  when  we  do  good  for 
conscience5  sake. 

Mr.  Alcott.  What  did  he  mean  by  “  Get 

thePPorfectf°r  ^lce  behind  me  55  ? 

Emma.  It  means  we  must  not  serve  for 

riches,  or  for  honors. 

Mr.  Alcott.  But  we  must  act  according  to  our  Idea 
of  the  Perfect,  and  say,  get  thee  behind  me,  Appetite  ; 
get  thee  behind  me,  Passion  ;  get  thee  behind  me,  Ambi¬ 
tion.  Perhaps  this  “high  mountain  55  represented  Am¬ 
bition. 

Emma.  My  Sunday  School  Teacher  told  me  that 
there  was  a  tradition  among  the  Jews,  that  the  Messiah 
would  come  from  the  clouds  of  heaven  ;  and  that  the 
temptation  of  throwing  himself  from  the  pinnacle  of  the 
temple  came  out  of  that.  If  he  had  done  it,  he  would 
have  flattered  their  prejudices,  and  been  received  with 
honors  as  their  Messiah. 

Mr.  Alcott.  Did  Jesus  ever  do  a  miracle  for  dis¬ 
play,  or  preach,  to  show  his  eloquence  ? 

All.  No. 

Mr.  Alcott.  And  so  Jesus  was  tempted  in  all  his 
nature.  But  we  must  close  the  conversation  on  this 
passage,  for  the  present  ;  although  we  have  not  gone 
into  the  depths  of  it.  There  are  inexhaustible  mean¬ 
ings  in  it  ;  for  it  represents  that  struggle  for  self-mastery, 
which  the  soul  is  ever  making,  when  faithful  to  the 
Divine  Law  of  Perfection,  which  conscience  is  pro¬ 
claiming  in  every  faculty  and  function  of  our  being. 


SELF-CONTROL. 


173 


Jesus  subordinated  the  Body,  Nature,  and  Life  to 
this  law.  He  overcame,  and  put  all  corporeal  things 
under  foot.  And  so  should  we  strive  to  do.  All  Duty 
lies  in  striving  after  the  Perfect. 


15* 


'*•  'jf': 


CONVERSATION  XXI. 

SPIRITUAL  REVERENCE. 

HUMILITY. 


John’s  Testimony  to  Jesus,  from  the  Sacred  Text.  —  Sentiment  of  Rev¬ 
erence.  —  Forerunners.  —  Idea  and  Emblem  of  Retribution.  —  Recog¬ 
nition  of  Jesus. 


Mr.  Alcott.  Where  did  we  leave  John  and  Jesus  ? 
Several.  Jesus  in  the  wilderness  ;  and  John  at 
Jordan. 

Mr.  Alcott  pointed  out  the  places  on  the  map,  and 
then  read  the 


TESTIMONY  OF  JOHN  THE  BAPTIST  TO  JESUS. 

✓ 


John  i.  19-28. 


Before  the 

Vulgar  iEra,  26.  Reverence. 
Julian  Period, 

4739. 


Bethabara. 


*  Matt.  iii.  3. 


19  And  this  is  the  record  of  John,  when  the 
Jews  sent  priests  and  Levites  from  Jerusa- 
salem  to  ask  him,  Who  art  thou? 

20  And  he  confessed,  and  denied  not;  but  confessed,  I 
am  not  the  Christ. 

21  And  they  asked  him,  What  then  ?  Art  thou  Elias  ? 
And  he  saith,  I  am  not.  Art  thou  that  prophet?  And  he 
answered,  No. 

22  Then  said  they  unto  him,  Who  art  thou  ?  that  wc 
may  give  an  answer  to  them  that  sent  us.  What  sayest 
thou  of  thyself? 

23  *  He  said,  I  am  the  voice  of  one  crying  in' the  wilder¬ 
ness,  Make  straight  the  way  of  the  Lord,  as  said  the  prophet 
Esaias. 

24  And  they  which  were  sent  were  of  the  Pharisees. 

25  And  they  asked  him,  and  said  unto  him,  Why  bap- 
tizesl  thou  then,  if  thou  be  not  that  Christ,  nor  Elias, 
neither  that  prophet? 

26  John  answered  them,  saying,  I  baptize  with  water : 
but  there  standeth  one  among  you,  whom  ye  know  not; 


HUMILITY. 


175 


*  Matt.  iii.  11.  27  *  He  it  is,  who  coming  after  me  is  preferred  before  me, 

Acts  xix.  4.  whose  shoe’s  latchet  I  am  net  worthy  to  unloose. 

28  These  things  were  done  in  Bethabara  beyond  Jordan, 
where  John  was  baptizing. 


Sentiment  of 
Reverence. 


John  B.  I  did  not  understand  about 
untying  the  “  shoe-latchet.” 

Josiah.  John  wanted  to  express  in  a 
very  strong  way,  how  much  greater  Jesus  was  than 
himself. 

Mr.  Alcott.  What  is  that  mode  of  expression 
called  ? 

Edward  J.  A  parable. 

Ellen.  An  allegory. 

Franklin.  An  emblem. 

Lucia.  A  figurative  expression. 

Charles.  Stooping  to  unloose  a  shoe-latchet  ex¬ 
presses  feeling  lowly  in  comparison,  unworthy,  humble. 
When  he  says  he  was  not  worthy  to  untie  the  shoe- 
latchet,  he  expresses  a  very  great  degree  of  elevation 
in  Jesus,  and  great  unworthiness  in  himself.  I  think 
John  was  very  conscientious  to  deny  that  he  was  the 
Christ.  If  he  had  loved  to  get  power,  he  would  have 
taken  advantage  of  their  predisposition. 

Frederic.  Why  did  not  John  tell  them  his  name 
when  they  asked  ? 

Mr.  Alcott.  Was  it  not  more  important  to  tell 
them  of  his  office  ?  What  do  you  suppose  he  meant  by 
the  “Voice  of  one  crying,”  &c.  ? 

Frederic.  That  he  was  a  preacher  of  goodness. 

Augustine.  That  he  came  from  God. 

* 

Mr.  Alcott.  Why  did  he  not  say,  “  I  am  a  man 
crying,”  &c.  ? 

Franklin.  He  did  not  feel  worthy  to  call  himself  a 
prophet. 

George  K.  He  was  a  preacher,  and  the  most  impor¬ 
tant  part  of  a  preacher  is  his  voice. 


176 


RECORD  OF  CONVERSATIONS. 


Welles.  He  wanted  to  make  them  think  only  of 
his  preaching. 

Edward.  He  was  a  teacher. 

Joseph.  Why  did  not  John  say,  I  am  a 
man  come  to  tell  about  Jesus  ?  I  should 
think  he  would  have  done  so. 

Charles.  He  was  a  herald. 

Mr.  Alcott.  One  great  man  usually  prepares  the 
way  for  another. 

Charles.  Fulton  discovered  steam  power,  others 
applied  it. 

Ellen.  Ministers  prepare  the  way  for  the  Judgment 
Day. 


Idea  and  Em 
blem  of  Retri 
bution. 


Mr.  Alcott.  What  do  you  mean  by  Judg¬ 
ment  Day  ? 

Ellen.  The  last  day,  the  day  when  the 
world  is  to  be  destroyed. 

Mr.  Alcott.  When  will  that  day  come  ? 

Charles.  The  Day  of  Judgment  is  not  any  more  at 
the  end  of  the  world  than  now.  It  is  the  Judgment  of 
conscience  every  moment. 

Mr.  Alcott.  Ellen  is  thinking  of  burning  worlds, 
open  books,  a  Judge,  an  assembled  universe. 

Lucia.  I  think  the  day  of  Judgment  is  when  any  one 
dies  ;  the  conscience  judges. 

Joseph.  Mr.  Alcott,  it  does  not  mean  any  particular 
day  ;  but  they  wanted  to  express  how  very  certain  and 
real  the  judgment  is  which  goes  on  all  the  time,  and  so 
they  expressed  it  in  this  way,  for  no  words  can  exactly 
express  it. 

Whenever  we  do  wrong  it  is  a  day  of  judg- 


John  B. 
ment  to  us. 

Martha, 

ment. 


Death  is  necessary  for  complete  judg- 


HUMILITY. 


177 


Edward  J.  Death  is  necessary  for  any  judgment. 

Augustine.  I  do  not  think  the  world  is  to  be  de¬ 
stroyed. 

( Several  agreed.') 

Charles.  Some  people  think  there  is  a  throne  of 
diamonds  for  God,  and  that  bodies  will  go  up. 

Mr.  Alcott.  Cannot  you  take  all  these  outward 
things  away  from  the  Judgment,  Ellen,  and  still  have 
Judgment  left  ? 

Ellen.  Yes,  but  I  think  there  are  these  outward 
things  besides. 

Mr.  Alcott.  But  to  return.  Why  did 
of  Jesus?01*  they  ask  why  he  baptized  ? 

George  K.  They  seemed  to  think  that 
only  Elias  or  some  prophet  could  baptize. 

Mr.  Alcott:  They  perhaps  understood  him  to  say 
that  he  was  no  prophet.  What  does  he  mean  when  he 
says,  “there  is  one  among  you  whom  you  know  not”? 

Welles.  Where  was  Jesus  ? 

Augustine.  In  the  wilderness. 

Some.  He  was  present  among  them  there. 

Mr.  Alcott.  How  many  of  you  think  you  would 
know  a  Saviour,  if  you  saw  one  among  you  ? 

Frank  A.  I  should  not  know  him,  if  he  was  dressed 
like  other  people. 

Mr.  Alcott.  Jesus  was  dressed  like  the  others, 
and  this  was  perhaps  a  good  reason  for  their  not  know¬ 
ing  him  ? 

Charles.  I  could  tell  him  by  his  face. 

Welles.  I  could  tell  him  by  his  actions. 

Mr.  Alcott.  We  have  had  too  much  heat  in  the 
room  to-day,  yet  some  of  you  have  been  interested. 


CONVERSATION  XXII. 


CONCILIATION  OF  SPIRIT. 

SELF-SACRIFICE. 


John’s  Testimony  to  Jesus,  from  the  Sacred  Text.  —  Emblem  of  Love  and 
Innocence.  — Spirit  typified  in  Nature.  —  Idea  and  Emblem  of  Self-Sacri¬ 
fice. —  Purification  by  Self-Sacrifice. — Excellence.  —  John’s  Mission. — 
Spiritual  Experience.  —  Idea  of  Absolute  and  Derivative  Being.  —  Test 
of  opinions.  —  Synopsis  of  the  preceding  conversations. 

Mr.  Alcott  pointed  out  Bethabara,  Jerusalem,  Naza¬ 
reth,  and  Hebron,  where  John  was  born.  Then  he 
discriminated  John  the  Evangelist,  or  Gospel  writer, 
from  John  the  Baptist.  John  the  Evangelist  was  John 
the  Baptist’s  disciple,  and  heard  his  first  testimony 
to  Jesus,  Having  explained  these  things,  he  read 


John’s  testimony  to  JESUS. 
John  i.  29-34. 


Before  the 
Vulgar  iEra,  26. 
Julian  Period, 
4739. 

Bethabara. 


*  Matt.  iii.  16. 


29  The  next  day  John  seeth  Jesus  coming 
^acri  ce.  unj.Q  jjjm)  an(j  saith.  Behold  the  Lamb  of 

God,  which  takcth  away  the  sin  of  the  world  1 

30  This  is  he  of  whom  I  said,  After  me  cometh  a  man 
which  is  preferred  before  me  :  for  he  was  before  me. 

31  And  I  knew  him  not:  but  that  he  should  be  made 
manifest  to  Israel,  therefore  am  I  come  baptizing  with 
water. 

32  *  And  John  bare  record,  saying,  I  saw  the  Spirit  de¬ 
scending  from  heaven  like  a  dove,  and  it  abode  upon  him. 

33  And  I  knew  him  not:  but  he  that  sent  me  to  baptize 
with  water,  the  same  said  unto  me,  Upon  whom  thou  shalt 
see  the  Spirit  descending,  and  remaining  on  him,  the  same 
is  he  which  baptizeth  with  the  Holy  Ghost. 

34  And  I  saw,  and  bare  record  that  this  is  the  Son  of  God. 


SELF-SACRIFICE. 


179 


Andrew.  The  dove  came  down  to  show 

an™bInnocefnLceye  John  that  JeSUS  WaS  ful1  «f  love. 

Mr.  Alcott.  What  made  the  thoughts  of 

dove  and  love  come  so  near  together  in  his  mind  ? 

Andrew.  A  dove  is  the  emblem  of  love.  Jesus 
loved  every  body,  and  every  thing,  he  never  quarrelled, 
he  was  loving. 

Mr.  Alcott.  If  you  were  painting  a  picture  of 
this  scene,  should  you  put  in  the  dove  ? 

Andrew.  No  ;  God  made  John  imagine  a  dove.  It 
was  the  love  of  Jesus  in  his  thoughts,  which  his  imagi¬ 
nation  shaped  into  a  dove. 

Mr.  Alcott.  Suppose  you  had  the  thought  of  inno¬ 
cence  in  your  mind,  and  you  wanted  other  people  to 
think  of  it  with  pleasure,  how  could  you  represent  all 
you  felt  about  it  in  one  word  of  an  emblematic  char¬ 
acter  ? 

Andrew.  I  could  think  of  a  spring  of  fresh  water. 
Another.  I  should  say  a  little  lamb. 

John  B.  Jesus  was  called  the  Lamb  of  God  because 
he  wras  so  innocent. 

Mr.  Alcott.  Where  are  all  emblems 

Spirit  typified  found  ? 
in.  Nature. 

Andrew.  In  Nature. 

Mr.  Alcott.  What  is  Nature  ? 

Charles.  An  emblem  of  God. 

Mr.  Alcott.  And  of  the  feelings  of  men,  also. 
Samuel  T.  I  do  not  know  what  it  means  by  its  tak¬ 
ing  away  the  sins  of  the  world. 

Mr.  Alcott.  Do  you  know  how  the  Lamb  of  God 
could  take  away  your  naughtiness,  Samuel  ? 

Samuel  T.  No,  unless  it  means  that  if  you  imitate 
Jesus  Christ,  it  will  lead  you  away  from  wickedness. 

Mr.  Alcott.  Well,  that  is  a  good  meaning.  When 
you  began  to  talk  of  the  temptation  the  other  day,  you 


180 


RECORD  OF  CONVERSATIONS. 


were  at  first  puzzled  with  the  mountain,  the  pinnacle  of 
the  temple,  &c.j  but  all  was  clear  when  you  found  they 
were  emblems.  Jesus  Christ  and  his  disciples  talked  a 
great  deal  in  emblems.  He  used  Nature  to  give  mean¬ 
ing  to  the  Soul. 

Mr.  Alcott.  Do  you  like  little  lambs  ? 

( Jill  held  up  hands.) 

Ellen.  They  are  perfect  in  shape. 

Franelin.  They  are  emblems  of  innocence  and  hu¬ 
mility. 

Ellen.  Jesus  was,  really,  all  that  a  lamb  is  an  em¬ 
blem  of. 

Martha.  The  way  a  lamb  teaches  goodness  is  this  ; 
its  happiness  shows  that  its  innocence  is  right. 

Mr.  Alcott.  Do  you  think,  if  there  was  a  flock  of 
lambs  on  the  Common,  frolicking,  loving  one  another, 
never  quarrelling,  and  that  were  you  to  see  them  every 
day,  you  should  learn  not  to  quarrel,  but  be  made  better 
by  having  them  so  near  you  ? 

( Several  raised  hands.) 

Would  the  lambs  grow  better  by  seeing  and  imitating 
you  at  play  ? 

Edward.  A  lamb  does  not  know  what  wrong  is. 

Andrew.  A  lamb  is  the  emblem  of  mildness. 

Mr.  Alcott.  Have  you  seen  a  butcher 
Emblem Cf)f  with  his  knife  going  to  kill  a  lamb  ?  It 
Seif-Sacnfice.  ]00ks  Up  to  the  butcher  with  a  gentle,  sub¬ 
missive,  trusting  look,  and  seems  to  say,  what  kind  thing 
are  you  going  to  do  to  me,  my  good  master  ?  I  am  sure 
I  shall  like  whatever  you  do.  And  then  it  lies  without  a 
struggle,  and  lets  him  put  his  knife  in.  It  is  surprised, 
perhaps,  at  the  pain,  but  it  thinks  some  good  is  coming 
in  the  end  ;  it  looks  so  very  confiding  and  patient,  as  if 
it  said,  Well,  I  will  bear  it  as  well  as  I  can,  for  I  am 


SELF-SACRIFICE. 


181 


sure  you  must  be  going  to  do  me  good.  What  is  the 
lamb,  all  this  time,  an  emblem  of  ? 

Charles.  Submission. 

Alexander.  Patience. 

Franklin.  Forbearance. 

Frederic.  Trust. 

Emma.  Self-Sacrifice. 

Mr.  Alcott.  And  was  not  Jesus  submissive,  pa¬ 
tient,  forbearing,  trustful,  and  self-sacrificing  ?  Did  he 
not  give  up  his  body  with  resignation  and  a  noble  forti¬ 
tude  ?  What  other  self-sacrifice  is  there,  besides  this  of 
the  body  ? 

Charles.  The  feelings. 

Mr.  Alcott.  Are  we  often  obliged  to  sacrifice  our 
feelings  ? 

Several.  Yes,  every  day. 

Mr.  Alcott.  Have  any  of  you  sacrificed  your 
dearest  wishes  to  the  good  of  others  ? 

(A  few  raised  their  hands.) 

Recorder.  Did  any  of  you  ever  make  a  sacrifice, 
which  you  were  sure  no  human  being  but  yourself  could 
know  ? 

Emma.  Once. 

Mr.  Alcott.  Do  you  think  that  you  ever  made 
a  sacrifice  purely  for  its  own  sake  ? 

Josiah.  I  do  not  think  that  I  ever  did.  But,  Mr. 
Alcott,  why  was  Jesus  called  the  lamb,  rather  than  the 
dove  ? 

Mr.  Alcott.  The  Jews  used  lambs  in  sacrifice. 

Emma.  And  Jesus  was  going  to  do  what  the  lambs 
represented  in  the  worship. 

Mr.  Alcott.  What  act  takes  away  sin  ? 

Seiflsacrifiic e ^  Charles.  Repentance. 

Mr.  Alcott.  The  act  I  mean  includes  re¬ 
pentance,  and  also  the  reformation  which  flows  from 

16 


VOL.  1. 


182 


RECORD  OF  CONVERSATIONS. 


repentance.  John  preached  repentance,  but  Jesus 
preached  something  mo  < . 

Franklin.  Self-Sacrifice. 

Mr.  Alcott.  What  did  John  mean  by 
Excellence.  sayjng  <<  he  that  cometh  after  me  is  prefer¬ 
red  before  me  ”  ? 

E  mm  a.  That  he  was  better,  more  spiritual. 

Mr.  Alcott.  Why  “  preferred  before  ”  John  ? 

Some.  God  preferred  him. 

Others.  Men  preferred  him. 

Mr.  Alcott.  What  does  “  for  he  was  before  me  ” 
mean  ? 

Charles.  He  was  before  in  spirit. 

Nathan.  I  thought  before  meant  higher  in  spirit, 
better. 

Martha.  He  was  before  in  goodness,  and  knew  a 
great  deal  more. 

Samuel  R.  More  holy. 

Frances.  Better. 

George  K.  Better  in  the  sight  of  God. 

Franklin.  The  spirit  of  Jesus  did  not  come  into  a 
body  so  soon  as  John’s  ;  but  I  think  they  were  born  in 
the  spiritual  world  together. 

Mr.  Alcott.  Do  you  know  why  John  said  “  I  knew 
him  not”? 

Josiah.  He  did  not  know  that  he  was  the  Messiah. 
The  word  Christ  means  anointe  ',  you  know.  Kings 
used  to  be  anointed  in  those  days.  Christ’s  anointment 
was  the  goodness  and  spirit  God  gave  him,  so  that  he 
might  rule  over  other  spirits. 

Mr.  Alcott.  How  could  John’s  baptizing  make  him 
known  to  the  Jews,  “  manifest  him  in  Israel  ”? 

George  K.  Because  they  could  know  by  the  dove. 

Mr.  Alcott.  How  should  you  be  able  to  know 
Christ,  if  he  were  to  come  now  ? 


SELF-SACRIFICE. 


18S 


Emma.  By  being  good. 

John’s  Mission.  Mr-  Alcott-  John’s  mission  was  to  call 
to  repentance  and  purification  ;  and  this 
repentance  and  purification  wrere  necessary  preparations 
for  apprehending  Christ.  Goodness  gives  wisdom. 
You  thought  at  our  last  conversation  that  there  were 
some  persons  now,  who  preached  the  doctrine  of  John. 
Do  you  think  there  are -any  persons  at  the  present  time, 
who  have  an  influence  like  Jesus  Christ’s,  who  baptize 
with  the  Holy  Ghost  ? 

( Several  held  up  hands.) 

Do  you  suppose  that  this  repentance  and  purification  of 
John’s  time,  was  like  repentance  and  purification  uow- 
a-days  ? 

(  They  all  held  up  their  hands. ) 


Do  you  think  these  emblems  could  be  ap- 
Experience  plied  to  what  passes  within  yourselves  ;  can 
it  he  said  of  you  that  the  baptism  of  repen¬ 
tance  has  been  in  your  soul,  and  thedove  has  descended 
upon  ir  ? 

(  They  hesitated.) 

Can  you  say  to  yourself,  I  have  repented  of  doing  wrong  ; 
I  have  turned  away  from  my  sins  ;  I  have  gone  down 
into  the  deep  waters  of  baptism  and  washed  away  my 
sins  ;  I  have  felt  a  spirit  of  holiness,  gentleness,  sweet¬ 
ness,  come  upon  me,  and  seem  to  call  me  child,  and 
tell  me  to  hear  and  obey  ? 

Emma.  I  have  fel  so,  somewhat. 

Ellen.  I  neve  felt  so  sorry  a  -  1  ought. 

( Some  of  them  signified  that  they  had  not  experi¬ 
enced  these  thoughts.) 

Mr.  Alcott.  Those  may  rise  who  think  they  have 
seen  persons  who  seemed  to  have  gone  through  all  this, 
(.y 111  rose  but  three  or  four.) 


184 


RECORD  OF  CONVERSATIONS. 


Mr.  Alcott.  John,  having  seen  Jesus  bap- 


saw  and  bare  record  that  he  was  the  Son  of 
God.35 


Several.  He  was  God  without  the  body. 

Mr.  Alcott.  Take  away  the  body  and  would  he 
be  God  ? 

( Many  rose.) 

Do  any  of  you  think  that  if  the  body  were  taken  away, 
still  there  would  be  some  difference  ? 

Lucia  and  Josiah.  He  had  not  quite  so  much  power 
as  God. 

Mr.  Alcott.  Do  any  of  you  think,  that  if  your 
bodies  were  taken  away,  you  should  be  God  ? 

( No  answer.) 

Do  any  of  you  think  that  if  a  baby’s  body  was  taken 
away,  its  soul  would  be  God  ? 

Emma.  A  part  of  God. 

Augustine.  We  are  all  parts  of  God. 

Recorder.  (Aside.)  What  are  you  pursuing  with 
these  questions  r  you  seem  to  wish  them  to  come  to  the 
idea  that  purity  of  spirit  is  identity  with  God  ? 

Mr.  Alcott.  I  am  ascertaining  their  views  of  the 
difference  between  the  absolute  and  derived,  of  God 
in  man,  and  the  Idea  of  Absolute  Being  typified  in 
Derivative.  There  is  a  sense  in  which  God  and  man 
are  One. 

If  all  the  good  there  ever  was  in  men  were  put  to¬ 
gether,  would  it  be  God  ? 

Franklin.  It  would  be  part  of  God. 

Mr.  Alcott.  In  what  sense  was  Jesus  the  Son  of 
God  ? 

Franklin.  There  was  no  bad  in  him. 

(More  questions  ensued ,  and  the  idea  of  identity  of 
being ,  betvjeen  Jesus  and  God  was  expressed  by  the 
larger  number ,  Lucia ,  George  K.,  and  Josiah  pre- 


SELF-SACRIFICE. 


185 


served  the  idea  of  difference  of  identity,  but  moral 
union.) 


Test  of  Opinions 


Mr.  Alcott.  In  these  conversations  I 


have  asked  you  many  questions,  in  order 
to  find  your  views  about  them.  Have  you  formed  any 
notion  regarding  my  opinions  of  the  subjects  talked 
about,  from  the  questions  asked  you?  Do  you  know 
what  I  think?  All  may  rise  who  do. 

(Ml  rose.) 

Who  think  that  I  believe  Jesus  was  at  first  like  our¬ 
selves  in  all  respects? 

(Lucia,  Josiah,  and  George  K.) 

Who  think  that  I  ega  d  I  irn  as  God  in  a  body? 

(Ml  the  rest  except  Charles.) 

Charles.  I  cannot  tell  what  you  think  jyou  some¬ 
times  talk  on  one  side,  and  sometimes  on  the  other. 
What  do  you  think  ? 

Mr.  Alcott.  I  prefe  *  not  to  reply  to  such  questions, 
because  I  do  not  wish  to  influence  your  opinions  by 
mine.  I  teach  what  every  pure  person  believes.  Re¬ 
flect  upon  these  subjects,  and  come  to  your  own  con¬ 
clusions. 


You  will  remember  that  when  we  began 

Synopsis  of  0 

the  preceding  these  con  vernations,  we  said  we  were  going 
Conversations.  ^  stucly  Spirit.  And  first  we  talked  about 

Spirit  in  God  ;  then,  of  S  irit  in  a  new  born  Infant, 
brought  by  Angels,  worshipped  by  Wise  Men,  taken 
care  of  by  good  Parents  ;  then  we  talked  of  Spirit  in  the 
Temple  conversing,  thou  ,h  yet  in  a  Child,  with  Learned 
Men,  and  astonishing  them;  then,  of  Spirit  going  to 
an  humble  Home  -and  Jiving  in  retirement  obeying 
Parents  and  Laws  ;  then  of  Spirit  baptized  and  called 
Son  by  God ;  then  of  Spirit  tempted  and  victorious  ; 

16* 


186 


RECORD  OF  CONVERSATIONS. 


then,  of  Spirit  recognised  as  the  Lamb  of  God,  and 
Teacher  of  Men  ;  and  in  our  next  conversation  we  shall 
speak  of  Spirit  making  Disciples.  —  Do  you  think  these 
conversations  are  of  any  use  to  you? 

Charles.  Yes  ;  they  teach  us  a  great  deal. 

Mr.  Alcott.  What  do  they  teach  you? 

George  K.  To  know  ourselves. 

Mr.  Alcott.  And  this  is  the  most  important  know¬ 
ledge.  He  who  shall  know  himself  shall  know  God, 
and  his  Fellow  Men,  and  Nature,  for  all  these  are  Im¬ 
aged  in  his  Soul.  We  have  -been  studying  a  perfect 
Spirit  manifesting  itself  in  a  Body  like  ours,  and  yet 
without  sinning.  The  use  of  these  conversations  is  tt> 
give  us  an  Idea  of  this  Perfect  Man,  this  God  in  Flesh, 
and  inspire  us  to  strive  to  be  like  him. 


- 


P  E  N  D  I  X  . 


NOTES. 


CONVERSATION  I , 

Note  1,  Page  2. 

( Here  Mr.  Alcott  asked,  What  does  sincere  conversation 
mean  ?) 

George  K.  When  we  are  very  still  and  interested. 
Lemuel.  When  we  speak  our  thoughts  and  no  one’s  else. 
Charles.  When  we  do  not  affect  any  thing,  or  talk  for  show. 
Franklin.  When  we  are  sober,  (not  making  fun)  and  say 
what  we  really  mean. 


Note  2,  Page  6. 

Mr.  Alcott.  What  do  you  call  those  faculties  or  functions, 
which  see,  hear,  touch,  taste,  and  smell  ( 

Josiah.  The  senses. 

Mr.  Alcott.  You  may  name  the  organs  of  sense. 
Lemuel.  The  tongue  is  the  organ  of  taste. 

Francis.  The  eye  is  the  organ  of  sight. 

William  C.  The  hand  is  the  organ  of  feeling. 

Lemuel.  No  ;  the  nerves  feel. 

Susan.  The  hand  is  the  organ  of  touch. 

Mr.  Alcott.  Yes;  I  should  like  to  have  feeling  kept  for 
the  spiritual  act. 

Several.  The  ear  is  the  organ  of  hearing. 

Note  Page  6. 

Mr.  Alcott.  What  is  an  instrument  ? 

Several.  A  knife,  a  spoon,  the  lungs,  the  ear,  &c. 


190 


NOTES. 


Charles.  Jesus  Christ  was  the  instrument  of  God. 

Mr.  Alcott.  That  is  a  spiritual  application  of  the  word. 

Note  4,  Page  6. 

( Here  Mr.  Alcott  asked  for  emblems  of  the  senses .) 
Franklin.  The  leaves  of  a  tree,  for  they  breathe  in  the 
outward  world,  as  the  senses  take  it  into  our  bodies. 

Mr.  Alcott.  What  do  the  senses  go  out  after  ? 

George  K.  Outward  things,  and  food,  and  air. 

Franklin.  And  after  space. 

( Other  things  were  also  mentioned .) 

Note  5,  Page  7. 

Mr.  Alcott.  Are  the  senses  intended  to  keep  the  mind  and 
body  good  ? 

Franklin.  The  senses  see  wrong  things  which  make  us 
bad. 

Note  6,  Page  7. 

Mr.  Alcott.  Is  there  any  conscience  in  shame  ? 

All.  Yes. 


Note  7,  Page  8. 

(Mr.  Alcott  again  asked.  What  is  wisdom  ?) 

Lemuel.  Wisdom  is  the  spirit’s  knowledge. 

Mr.  Alcott.  What  other  knowledge  is  there  ? 

Lemuel.  Worldly  knowledge. 

Mr.  Alcott.  What  is  worldly  knowledge? 

Ellen.  Knowledge  about  the  body. 

Charles.  About  geography  and  material  things. 

Mr.  Alcott.  What  power  of  the  spirit  gathers  knowledge  ? 
Lemuel.  Reason  and  conscience  get  wisdom. 

Note  8,  Page  9. 

Mr.  Alcott.  What  are  the  senses  that  do  not  go  out,  but 
inward  ? 

Lucia.  Conscience  is  one. 


NOTES. 


191 


Mr.  Alcott.  There  is  a  man  to  whom  I  owe  some  money, 
perhaps,  I  must  pay  him. 

Franklin.  Honesty  is  an  inward  sense, 

Mr.  Alcott.  Sense  of  Justice,  and  the  sense  of  Duty,  of 
Right.  And  here  is  a  man  very  sick  and  unhappy. 

Martha.  Compassion  is  one  of  the  inward  senses. 

Note  9,  Page  9. 

Mr.  Alcott.  Let  us  speak  of  the  senses  more  particularly. 
What  is  the  Taster? 

J os i ah.  The  spirit. 

Nathan.  The  senses. 

Charles  and  Samuel  R.  The  tongue. 

Ellen.  I  once  thought  it  was  the  tongue,  but  I  think  now 
it  is  the  spirit. 

Mr.  Alcott.  A  dead  tongue  surely  could  not  taste. 

The  Rest.  The  spirit  is  the  taster. 

Mr.  Alcott.  Now  tell  me  the  name  of  the  Looker? 

Some.  Conscience. 

The  Rest.  Spirit. 

Mr.  Alcott.  I  am  asking  about  the  out-looker  not  the  in¬ 
looker.  But  what  is  the  name  of  the  Seer  ? 

Many.  This  is  only  another  name  for  looker. 

{There  was  here  a  pause.) 

Franklin.  God  is  (he  Seer. 

The  Rest.  No  ;  conscience  or  spirit  sees. 

George  K.  The  eye  is  the  looker  and  conscience  is  the 
seer. 

Jos i ah.  No;  The  soul  is  the  looker,  and  the  spirit  the 
seer. 

Mr.  Alcott.  What  is  the  Listener  ? 

Several.  Spirit. 

George  B.  Conscience. 

Martha.  The  soul. 

Franklin.  Jesus  Christ. 

Mr.  Alcott.  What  do  you  mean  by  that,  Franklin? 
Franklin.  I  mean  the  same  as  the  spirit,  when  I  say 
Jesus  Christ. 


192 


NOTES. 


Josiah.  Mind  is  the  listener. 

Mr.  Alcott.  Do  you  mean  different  things,  Josiah,  by 
mind,  soul,  and  spirit,  or  the  same  thing,  acting  in  different 
ways  ? 

Josiah.  I  think  it  is  the  soul  that  acts  upon  the  senses, 
while  the  spirit  is  acting  inwardly  ;  and  the  mind  has  some¬ 
thing  to  do  with  the  senses  too ;  the  mind  does  all  about  hear 
ing,  and  the  soul  all  about  seeing. 

Mr.  Alcott.  What  is  the  name  of  the  Knower? 

Josiah.  The  heart. 

Charles.  God. 

Mr.  Alcott.  What  do  you  mean  by  that  ? 

Charles.  Why  God  and  the  spirit  are  one,  and  when  the 
spirit  is  so  perfect  as  to  know  every  thing,  it  is  God. 

Lemf^-l.  Reason  is  the  knower. 

William  C.  Mind. 

( Others  agreed.) 

Franklin.  Jesus  Christ  is  the  knower. 

Lucia.  The  understanding  knows. 

Josiah.  It  takes  the  spirit  and  every  thing  that  is  in  it,  to 
know,  (the  reason,'  the  understanding,  and  all  the  faculties.) 
The  spirit  sees  that  all  these  go  on  rightly. 

George  K.  Conscience  knows. 

George  B.  The  soul  is  the  knower. 

Mr.  Alcott.  When  you  use  these  various  words,  I  want 
to  know  whether  you  mean  different  things,  different  powers, 
or  different  ways  in  which  the  one  power  of  spirit  acts. 

Franklin.  I  mean  spirit  when  I  say  Jesus  Christ,  for  I 
am  tired  of  saying  spirit.  But  I  mean  the  same  thing.  . 

Mr.  Alcott.  Have  any  of  you  said  some  word,  because 
you  were  tired  of  saying  the  word  which  was  the  simplest  and 
truest  ? 

{Arone  assented.) 

How  many  mean  something  acting  differently  when  they  say 
heart,  conscience,  &c.,  from  what  they  mean  when  they  say 
spirit  ? 

{All  raised  hands.) 

What  is  the  name  of  the  Feeler  (not  the  Toucher)  ? 

Several.  The  spirit. 


NOTES. 


39S 


Charles.  The  heart  is  the  spirit  that  feels. 

Jos i  ah.  Mr.  Alcott,  I  think  a  little  of  the  mind  and  a  little 
of  the  soul  go  down  and  form  a  body,  and  that  body  feels. 

Mr.  Alcott.  What  is  the  name  of  the  Believer  ? 
Several.  The  spirit. 

Others.  Conscience. 

Others.  The  heart  believes. 

Mr.  Alcott.  When  you  use  these  words,  do  you  mean 
different  powers  separate  from  spirit? 

Several.  Not  separated. 

Charles.  But  different  powers. 

Mr.  Alcott.  What  is  the  Actor,  Wilier,  the  I? 

Several.  The  spirit. 

( All  agreed .) 

Mr.  Alcott.  What  is  the  Obeyer? 

Several.  Spirit. 

Charles.  The  body  is  the  obeyer  of  the  spirit. 

Ellen.  No;  the  body  is  the  instrument,  by  which  the 
spirit  obeys. 

Others.  Conscience  obeys. 

Charles.  I  meant  what  Ellen  said. 

Mr.  Alcott.  What,  or  where  is  the  Chooser  ? 

Some.  Conscience  chooses. 

Others.  Spirit  is  the  Chooser. 

Mr.  Alcott.  Did  you  ever  hear  of  persons  placed  in  the 
midst  of  beautiful  things,  in  a  beautiful  place,  charming  to 
their  senses,  where  they  could  gather  food  for  the  spirit  also ; 
with  nothing  but  kindness  around  them,  to  protect  them  from 
pain  and  sorrow,  and  to  teach  them  not  to  indulge  too  much  in 
eating  and  drinking,  and  yet  who  chose  to  disobey  ? 

Charles.  Yes  ;  it  was  in  the  Garden  of  Eden. 

Franklin.  I  have  done  it  myself. 

George  K.  I  was  in  that  garden  when  I  was  a  baby. 
Several.  So  was  I. 

Mr.  Alcott.  When  did  you  first  taste  the  forbidden  fruit  ? 
William  C.  When  I  began  to  do  wrong. 

Mr.  Alcott.  What  did  wrong  ? 

William  C.  My  body. 

Lucia.  My  appetites  and  passions. 

17 


VOL.  I. 


194 


NOTES. 


Mr.  Alcott.  Where  did  the  evil  begin  ? 

Lucia.  In  my  Will. 

Mr.  Alcott.  What  is  the  tree  of  knowledge  ? 

Franklin.  Indulgence. 

George  K.  Temptation. 

Mr.  Alcott.  The  outward  world,  perhaps  ;  and  what  is 
the  tree  of  life  ? 

Franklin.  The  spirit. 

Mr.  Alcott.  Why  have  I  asked  you  these  questions 
about  the  Taster,  Looker,  Knower,  Feeler,  Believer,  Seer, 
Listener,  Actor,  Wilier,  Obeyer,  and  Chooser  ? 

Charles.  To  show  us  that  the  beginning  of  all  action  and 
all  movement  is  within  us. 

Mr.  Alcott.  Yes;  I  have  been  endeavouring  to  lift  your 
vision  above  the  organs,  the  senses,  the  understanding,  the  rea¬ 
son,  into  Spirit,  the  origin  and  cause  of  all  your  actions. 

Note  10,  Page  10. 

(All  these  answers,  in  their  connexion,  will  show  how 
quickly  the  children  apply  their  new  generalizations. 
But  it  is  impossible  for  a  mere  reader  of  this  record  to 
have  any  idea  of  the  reality  of  these  conversations,  as 
they  appear  to  those  who  are  sufficiently  familiar  with  the 
children,  to  see  the  characteristics  of  their  minds,  in  their 
associations.  Manner  has  a  great  influence  upon  the 
force  of  words  ;  especially  the  manner  of  children,  whose 
very  artificialness,  when  it  does  exist,  is  so  thin,  that  it 
reveals  the  laws  of  the  individual  mind.) 


CONVERSATION  II, 


Note  11,  Page  17. 

George  K.  I  think  I  was  very  silly,  when  I  said  that  it  was 
truer  that  the  stove  was  in  the  room,  than  that  the  Gospels  w^ere 
true. 

Mr.  Alcott.  Do  you  feel  equally  sure  of  the  truth  of  the 
Gospels  now  ? 

George  K.  Yes. 

Note  12,  Page  17. 

Mr.  Aecott.  Do  you  feel,  Charles,  that  you  are  now  free 
from  your  doubt  about  these  words  of  Luke,  and  the  other 
Gospel  writers  ? 

Charles.  Yes;  you  know  I  got  over  the  doubt  then,  on 
account  of  what  was  said,  of  the  care  that  was  taken  of  the  old 
manuscripts. 

(■ Mr .  Alcott  enlarged  still  more  upon  this  head.  He  then 
spoke  of  the  several  Gospels ;  and  remarked  that  some¬ 
times  all  the  gospel  writers  described  the  same  event,  and 
that  there  were  slight  differences  in  the  manner  in  which 
things  were  described,  which  arose  from  the  different 
minds  of  the  different  writers,  which  made  them  attend 
to  different  parts  of  the  things  described.  He  illustrated 
it,  by  supposing  something  to  occur  on  the  Common, 
and  they  were  all  to  see  it,  and  to  describe  it,  when  each 
would  describe  it  according  to  his  own  way  of  looking  at  it. 
He  went  on  to  speak  of  Matthew' s  account  of  the  conver¬ 
sations  of  Jesus.  Matthew  and  Mark  were  quite  minute 
in  their  accounts  of  circumstances.  John  seemed  to  re¬ 
member  the  very  words  of  Jesus,  for  in  his  accounts  was 
preserved  the  picturesque  manner  in  which  Jesus  bodied 


196 


NOTES. 


forth  his  ideas.  He  wrote  his  Gospel  long  after  the  others 
had  finished  theirs ,  and  it  is  supposed  that  he  wrote  it 
chiefly  to  complete  the  account,  and  so  he  omitted  a  great 
deal  that  the  others  had  told.  Matthew  and  Luke  related 
all  those  beautiful  circumstances  attendant  on  the  nativi¬ 
ties.) 


Note  13,  Page  17. 

Mr.  Alcott.  As  many  of  you  as  think  you  have  as  high 
evidence,  that  these  words  of  the  written  Gospels  are  a  true 
record  of  what  Jesus  Christ  did,  as  you  have  of  any  thing  that  is 
put  into  language,  may  rise. 

{All  rose.) 

As  many  as  think  they  have  as  high  evidence  that  Jesus  Christ 
lived,  as  that  they  live  themselves,  may  rise. 

{All  rose.) 

How  do  you  know  that  this  Record  of  Jesus  Christ’s  action  is 
true  ? 

Charles.  Because  the  principles  and  truths  of  the  Gospel 
are  acted  out  every  day  ;  and  when  we  do  the  same  kind  of 
things  Jesus  did,  we  have  proofs  within  ourselves  that  it  is  as 
Jesus  said.  I  feel  perfectly  sure  that  Jesus  lived  and  did  just  as 
it  says  there. 

Several.  So  do  I. 

Susan.  I  am  sure  of  it,  because  Luke  would  not  say  so,  if  it 
was  not  true.  There  are  a  great  many  things  that  are  said 
there,  which  we  know  are  true,  because  we  find  them  out  in  our¬ 
selves. 

Mr.  Alcott.  You  mean  by  experience? 

Susan.  Yes;  and  so  we  believe  that  all  the  rest  of  the 
things  said  there  are  true. 

Charles.  And  we  see  there  is  nothing  there,  that  does  not 
happen  every  day,  and  so  there  is  no  reason  why  we  should  not 
believe. 

Mr.  Alcott.  Is  Lazarus  raised,  and  are  demons  cast  out 
every  day  ? 

Charles.  There  is  resurrection,  as  we  know  in  other  ways, 
every  day,  and  men  are  possessed  by  appetites  and  passions;  and 
their  demons  are  cast  out  by  faith,  and  love,  and  truth 


NOTES. 


197 


Mr.  Alcott.  There  are  many  men  among  us,  Charles, 
who  do  not  feel  this  evidence  that  you  speak  of.  Yes;  some 
ministers,  I  fear,  go  into  the  pulpit  and  preach,  who  do  not. 

Charles.  Then  they  have  not  risen  from  their  graves  — 
the  graves  of  their  bodies. 

Mr.  Alcott.  Which  set  of  senses  do  they  set  up  to  judge 
truth,  their  external  or  internal  senses  ? 

Charles.  Their  external  senses. 

Mr.  Alcott.  Can  we  always  trust  our  external  senses  ? 

Charles.  No;  never. 

Mr.  Alcott.  Not  even  when  we  are  perfectly  good,  or,  if 
we  were  perfectly  good? 

Charles.  Yes;  if  we  were  perfectly  good,  and  had  never 
done  wrong,  nor  inherited  any  disease,  to  spoil  our  temper,  I 
suppose  we  could. 

Mr.  Alcott.  As  many  as  are  perfectly  convinced,  and 
cannot  doubt,  that  there  is  a  Spirit  within  you,  may  rise. 

(, All  rose  up.) 

Yesterday  I  saw  a  man  who  said  he  knew  of  no  evidence  of 
spirit. 

Ellen.  '  How  large  a  man  ? 

Mr.  Alcott.  A  grown  up  man,  and  learned. 

Charles.  Why  did  you  not  talk  to  him  and  tell  him  ? 

Mr.  Alcott.  Faith  and  knowledge  of  spirit  is  something 
which  cannot  come  by  the  hearing  of  the  ear ;  it  comes  by 
living,  by  a  pure  and  holy  life.  If  any  man  will  have  faith,  he 
must  first  be  pure,  both  in  body  and  mind. 


f 


17*  " 


4  ♦ 


CONVERSATION  III. 


Note  14,  Page  18. 

» 

(Mr.  AlCott  asked  if  it  was  important  to  be  spiritually 
minded,  in  order  to  understand  the  spiritual.  Several, 
held  up  hands.  He  explained  it,  by  expressing  the  idea 
that  previous  likeness  was  necessary  for  communication. 
He  then  asked  them  to  think  of  those  in  school  icho  did 
not  understand  spiritual  things,  as  well  as  others  ;  and 
to  tell  him,  without  mentioning  their  names ,  why  it  was 
so.) 

Lucia.  Because  they  have  not  cultivated  their  spirits. 

Samuel  R.  And  have  not  thought  enough  ;  or  have  thought 
too  much  of  their  bodies. 

Charles.  They  do  not  try  to  find  out  about  Jesus  Christ. 

Mr.  Alcott.  What  faculty  are  they  mastered  by  ? 

Several.  Their  appetites. 

Mr.  Alcott.  Why  did  John  understand  ? 

Nathan.  Because  he  was  so  good. 

Mr.  Alcott.  How  came  John  to  go  into  principles  most? 
was  it  because  he  was  more  spiritual  ? 

( They  assented .) 

Note  15,  Page  18. 

Mr.  Alcott.  Give  me  the  history  of  a  word — who  is  a 
wordmaker  ? 

Charles.  God. 

Mr.  Alcott.  How  do  words  first  come  to  you  ? 

Several.  By  hearing.  By  thought. 

Mr.  Alcott.  What  are  words? 

Lemuel.  Thoughts  expressed. 


NOTES. 


199 


Mr.  Alcott.  What  word  is  large  enough  to  spread  over  all 
that  is  in  Conscience,  and  that  opens  out  all  in  the  Outward 
World  ? 

Jos  i  ah.  Creation. 

Mr.  Alcott.  Creation  is  made  known  to  us  through  it.  It 
is  the  light  that  comes  forth  from  God,  &c.  It  is  Revelation. 

Several.  I  never  heard  that  word. 

Mr.  Alcott.  God  reveals  himself  in  Reason;  in  Imagina¬ 
tion;  in  the  Outward  World  ;  in  the  Bible;  in  Moses;  in  David; 
in  the  Prophets  ;  in  the  trees;  in  the  flowers  ;  in  oceans,  &c. 

Does  God  reveal  him  elf  in  you  ? 

Many.  Some. 

Nathan.  A  very  little. 

Josi  ah.  God  does  not  reveal  himself  in  me,  but  only  in  Jesus 
Christ. 

Nathan.  We  should  not  live  if  God  did  not  act  through  us. 

(Mr.  Alcott  then  recurred  to  the  reading ,  and  said,) 

What  is  the  darkness  that  does  not  comprehend  the  light  ? 

Lemuel.  Intemperance. 

Several.  The  appetites. 

Nathan.  Laziness. 

Charles.  Ignorance. 

Note  16,  Page  19. 

Mr.  Alcott.  Charles,  do  you  think  now  as  you  thought 
then  ? 

Charles.  I  think  as  I  did  then ;  but  I  don’t  think  my  an¬ 
swer  explained  the  passage ;  I  think  the  words  of  the  Bible  are 
the  best  words. 

Mr.  Alcott.  I  wish  you  would  all  of  you  give  me  an 
emblem  of  Creation. 

Herbert.  A  little  child  beginning  to  speak. 

Martha.  A  little  child. 

Samuel  R.  A  . bud  beginning  to  open. 

George  B.  A  plant  coming  out  of  the  ground. 

#  \ 

Ellen.  A  little  child  beginning  to  exist. 

(Mr.  Alcott  spoke  of  Incarnation  generally.) 


200 


NOTES. 


Note  17,  Page  20. 

Mr.  Alcott.  Has  an  answer  to  that  question  come  yet  ? 
Lucia.  Yes;  it  came  when  we  talked  of  the  origin  of  Good 
and  Evil  in  one  of  the  conversations. 

Note  18,  Page  21. 

Mr.  Alcott.  How  is  Conscience  a  word  of  God  ? 
Nathan  and  Charles.  Because  it  tells  right  and  wrong. 
Mr.  Alcott.  How  is  Nature  a  word  of  God  ? 

Josiah.  Because  it  shows  forth  God’s  wrorks,  and  how  they 
are  made,  to  our  eyes. 

Mr.  Alcott.  When  God’s  word  comes  through  Conscience, 
what  faculties  does  it  address  ? 

Josiah.  Why,  even  then,  sometimes,  it  addresses  the  eye  ;  for 
when  I  walk  out,  and  every  thing  is  very  beautiful,  and  I  have 
been  doing  something  wrong,  I  think  I  feel  it. 

Mr.  Alcott.  And  what  when  you  are  doing  right  ? 
Josiah.  Why,  then  every  thing  seems  pleasant. 

Mr.  Alcott.  Who  is  the  most  perfect  emblem  of  God  ? 
All.  Jesus  Christ. 

Mr.  Alcott.  What  other  person  ? 

George.  Socrates. 

Martha.  Mary,  the  mother  of  Jesus. 

Francis.  I  think  you  are  a  little  like  Jesus  Christ. 

» 

Note  19,  Page  21. 

Mr.  Alcott.  Such  of  you  as  think  that  Jesus  had  something 
within  him  which  you  have  not  in  you,  may  rise. 

{Ellen  and  Corinna  rose.) 

Do  the  rest  think  that  you  have  all  the  faculties  that  he  had  ? 

( They  assented .) 

Nathan.  We  have  conscience  as  much  as  he. 

Mr.  Alcott.  Is  it  because  you  have  not  cultivated  what 
is  within  you  faithfully,  that  you  are  not  like  Jesus  Christ? 

{All  but  Ellen  assented.) 

Why,  then,  have  you  not  done  as  much,  and  why  are  you  not  as 
spiritual  as  Jesus,  when  he  was  twelve  years  old  ? 


NOTES. 


201 


Josi ah.  Because  I  have  not  used  my  powers  so  much. 

Martha.  Because  1  have  indulged  my  passions  and  spoiled 
my  powers. 

Charles.  Because  I  have  not  attended  to  cultivating  my 
powers  as  I  ought. 

Lemuel,  Because  I  have  indulged  myself. 

Samuel  R.  I  have  done  wrong,  and  have  not  brought  out 
my  powers. 

Mr.  Alcott.  How  many  of  you  think  you  have  God  within 
you  to  he  brought  out? 

( Several  thought  they  had.) 

Mr.  Alcott.  Was  all  of  God  brought  out  in  Jesus  Christ  ? 

George.  Not  all. 

Charles.  He  had  not  a  chance  to  show  it  all. 

Ellen.  I  think  Jesus  was  equal  with  God. 

Mr.  A  lcott.  Were  there  two  equals  ? 

Ellen.  No  ;  there  was  only  one. 

Samuel  R.  I  think  Jesus  was  God,  but  not  all  of  God;  God 
is  everywhere  else  besides;  wherever  there  is  goodness. 

Mr.  Alcott.  Does  it  seem  to  lessen  Jesus  to  say  that  you 
have  every  faculty  which  he  has  ? 

Charles.  Yes;  1  think  it  does. 

Note  20,  Page  25. 

George  K.  I  think  the  same  now,  but  not  on  the  same  ac¬ 
count. 

Charles.  I  don’t  think  that  it  is  any  proof  of  perfection 
to  make  decaying  things. 

Note  21,  Page  26. 

George.  I  thought  then  that  it  would  be  necessary  to  have 
learnt  in  an  outward  way  about  all  outward  things. 

Mr.  Alcott.  Where  is  the  perfection  of  the  outward  world  ? 

Charles.  In  the  inward  world,  where  the  Idea  must  be 
perfected. 

Mr.  Alcott.  Such  as  think  it  requires  more  power  to  keep 
a  spirit  pure  than  to  make  an  outward  world,  may  hold  up  hands. 

Charles.  No;  because  you  cannot  make  an  outward  world 
without  being  pure  first. 


202 


NOTES. 


Mr.  Alcott.  Which  has  the  most  perfection  in  it,  an  out¬ 
ward  world,  or  a  perfect  soul  ? 

George.  A  perfect  soul. 

Mr.  Alcott.  Have  you  any  thing  to  say  about  the  cure  of 
that  withered  arm  ?  I  should  tell  you  here  that  it  was  quite  in¬ 
advertent  for  me  to  speak  of  making  bones  and  muscles,  for  they 
are  not  annihilated  in  a  withered  arm. 

Charles.  I  think  the  bones  and  muscles  were  there,  but 
the  connexion  had  been  cut  off,  and  his  soul  did  not  work  there. 
But  when  faith  came,  his  soul  was  enlivened  and  ran  down  into 
his  arm  and  used  it. 

Martha.  It  was  the  union  of  Jesus’  spirit  and  the  man’s 
spirit  that  cured  the  arm. 

Note  22,  Page  27. 

Mr.  Alcott.  What  has  been  the  subject  to-day  ? 

George  B.  Revelation. 

Mr.  Alcott.  Almost  all  have  expressed  that  they  think, 
God  is  revealed  in  every  thing;  in  Jesus  Christ,  in  Good  Men, 
in  the  Outward  World,  even  in  Yourselves;  and  that  the  only 
reason  why  we  are  not  all  like  Jesus  Christ  is  because  we  do  not 
use  every  thing  that  we  have  within  us  ;  excepting  Ellen.  —  Now 
let  me  ask  you  a  new  question.  Do  you  think  the  opinions 
you  have  expressed  are  those  which  grown  up  people  generally 
have  ? 

Charles.  I  do  not  know  what  other  people’s  opinions  are, 
but  I  should  think  they  were  like  mine. 

Mr.  Alcott.  How  many  think  your  opinions  are  your  own, 
and  not  derived  from  others  ? 

{All  rose.) 

Ellen.  My  parents  may  influence  me  some. 

Mr.  Alcott.  Who  else  think  their  parents  have  influenced 
them  ? 

Charles.  I  have  not  the  least  idea  what  my  parents  think, 
any  more  than  what  you  think  ? 

{Here  some  conversation  ensued  as  to  what  Mr.  Alcott 
thought ,  and.  all  expressed  their  ignorance  as  to  what  he 
thought  of  the  various  subject  son  which  themselves  differed. 
Some  wished  he  would  tell  them  ;  some  not,  lest  it  should 
influence  their  opinions .) 


CONVERSATION  IV. 


Note  23,  Page  29. 

Charles.  I  think  John  came  not  only  to  announce  Jesus, 
but  to  do  good  himself,  and  help  him. 

Andrew  and  Martha.  He  came  to  prepare  for  him. 

Note  24,  Page  29. 

George  K.  I  think  that  all  men  were  inferior  to  Jesus. 

Charles.  What  was  John’s  mission? 

Mr.  Alcott.  Farther  on,  we  concluded  that  John’s  mission 
was  one  of  Temperance.  He  spoke  of  repentance,  of  purification 
from  sin,  of  remedy  for  past  evil.  His  object  was  to  restore 
people  to  their  innocence, — to  subdue  the  appetites  and  passions 
of  those  who  had  grown  up  in  evil  doing,  and  prepare  themselves 
for  living  on  those  spiritual  principles,  which  are  wrapt  up  in 
the  Infant  Soul,  and  which  Jesus  acted  out.  John’s  mission 
must  always  precede  that  of  Jesus,  in  those  who  have  grown  up 
without  Jesus.  —  Before  persons  given  up  to  their  appetites 
can  receive  and  understand  spiritual  things,  they  must  repent 
and  bring  forth  fruits  meet  for  repentance,  else  they  cannot 
perceive  that  there  is  a  kingdom  of  God,  into  which  they  can 
enter. 


Note  25,  Page  30. 

George.  I  do  not  think  so. 

Martha.  I  think  the  star  was  an  emblem  of  the  light  of 
Jesus. 

Andrew.  I  don’t  think  so  now. 

Mr.  Alcott.  Do  you  know  what  your  idea  was  ? 
Andrew.  I  shought  one  of  the  stars  shone  more  brightly,  on 
purpose  to  be  a  sign  that  Jesus  had  come. 


204 


NOTES. 


Charles.  I  think  that  was  always  the  brightest  star,  and 
when  Jesus  came,  all  the  stars  brightened.  You  know,  that  it 
was  dark  when  Jesus  was  crucified.  He  had  made  it  so  bright 
while  he  was  in  the  world,  that  when  his  spirit  left  the  world, 
it  seemed  dark  for  a  while  by  contrast. 

Mr.  Alcott.  Do  you  think  the  external  world  sympathized 
with  his  advent  and  his  departure  ? 

Charles.  Yes;  Nature  sympathized. 

Note  26,  Page  30. 

{When  he  came  to  this  question,  he  ashed  it  again.) 

Some.  Yes. 

Charles.  I  like  to  have  Jesus  alone  have  a  star. 

Emma.  I  think  it  might  be  so  for  all. 

Charles.  The  spirit  of  a  baby  is  a  star. 

Mr.  Alcott.  When  the  spirit  first  came  into  your  body, 
was  it  star-like,  and  did  it  stand  over  the  place  where  the  body 
lay  ? 

Charles.  Yes. 

Mr.  Alcott.  Did  any  Wise  Ones  worship  there  ? 

Charles.  Only  our  father  and  mother. 

Note  27,  Page  30. 

K 

(  When  JosiaWs  remark  was  read  that  John  was  the  shadow 
of  Jesus ,  it  loas  observed  that  this  thought  might  have 
been  suggested  to  him  by  the  verse,  “He  was  not  that 
light,  but  he  came  to  bear  witness  of  that  light.”) 

Mr.  Alcott.  What  is  the  “  Light  that  lighteth  every  man,"’ 
&c.? 

George  K.  The  Spirit. 

Mr.  Alcott.  Give  some  manifestations  of  that  light. 

George  K.  Love,  gratitude,  faith,  hope. 

Martha.  The  Bible. 

Lemuel.  Repentance  enlightens. 

Mr.  Alcott.  Yes;  after  we  have  become  dark,  but  what 
enlightens  at  first  ? 

Emma.  Conscience. 

/* 

Charles.  Reason,  Imagination. 


NOTES. 


205 


Mr.  Alcott.  Yes;  Reason  is  light,  and  love  is  warmth. 
When  we  speak  of  that  faculty  which  sends  forth  light,  what 
do  we  call  it  ? 

Emma.  The  understanding. 

Charles.  Reason. 

Mr.  Alcott.  But  whence  comes  the  warmth  ? 

Charles.  From  the  heart.  And  warmth  is  more  valuable 
than  light.  I  should  rather  have  it. 

Mr.  Alcott.  Who  have  more  light  than  warmth;  think 
more  than  they  feel  ? 

(None.) 

He  reversed  the  question. 

(All  rose.) 

Note  28,  Page  30. 

( When  Mr.  Alcott  came  to  Lucia's  remark ,  he  asked  what 
Moses  appealed  to,  the  head,  or  heart.) 

Charles.  The  head. 

Note  29,  Page  30. 

(When  Mr.  Alcott  read  the  expression  of  Nathan,  “ sent 
doivn  from  heaven,") 

Charles  and  Lemuel.  The  expression  is  too  external. 
George  and  Martha.  Once  I  had  that  outward  view  only, 
but  I  am  just  taking  the  inward  view. 

Andrew.  It  is  impossible  for  me  to  help  having  this  image. 
Most.  The  first  thought  is  the  outward,  the  sky,  &c.;  but  it 
is  corrected  by  the  next  thought. 

Several.  We  like  the  image,  and  do  not  like  to  give  it  up. 
Charles.  It  is  a  perfect  emblem. 

Mr.  Alcott.  Did  you  come  from  heaven  just  as  John  did  ? 
(Several.) 

Nathan.  I  think  the  word  down  had  better  be  left  out  of 
my  answer. 

Mr.  Alcott.  Where  is  heaven  ? 

Francis.  In  our  spirits. 

Hi  l lm an.  Every  where. 

13 


VOL.  I. 


206 


NOTES. 


Andrew.  Wherever  there  is  goodness,  not  in  body,  hut  in 
spirit. 

George.  Wherever  there  is  love  and  gratitude. 

Charles.  Wherever  there  is  Perfection. 

Mr.  Alcott.  And  where  there  is  striving  for  Perfection. 
There  is  most  in  Conscience. 

Emma.  Every  where,  but  most  in  spirit. 

Lemuel.  Wherever  there  is  goodness. 

Martha  and  George  B.  In  our  thoughts. 

(Nathan  and  Corinna  agreed  with  Emma.) 

Mr.  Alcott.  Why  has  the  sky  become  the  emblem  of 
heaven  ? 

Martha.  Because  it  is  above,  and  God  is  above. 

Charles.  Because  it  is  beautiful  and  full  of  stars. 

George.  Because  we  feel  that  God,  who  is  above  us,  is  more 
pure  and  beautiful  than  we  are,  and  so  is  the  sky. 

Charles.  And  you  cannot  see  the  end  of  it,  that  is,  it  is 
infinite. 

Emma.  And  it  is  over  and  around  every  thing. 

William  C.  We  think  God  is  better,  and  ought  to  be  above 
us. 

George  B.  I  know  that  heaven  is  within,  but  I  imagine  it  in 
the  sky. 

Charles.  I  once  thought  it  was  in  the  sky,  and  was  happy 
in  my  ignorance,  for  I  was  not  perplexed. 

Mr.  Alcott.  Do  any  of  you  feel  that  were  the  sky  and 
earth  to  pass  away,  heaven  would  remain,  so  sure  are  you  that 
it  is  in  the  Spirit,  and  that  the  outward  heavens  are  but  the 
emblem  of  it? 

(Most  of  them  rose.) 

Note  30,  Page  31. 

(When  Mr.  Alcott  came  to  the  subject  of  angels,  introduced 
by  George  K.,  he  asked  their  present  ^thoughts.) 

Martha.  I  think  some  angels  have  had  bodies  and  some 
not. 

George  K.  I  think  angels  were  good  people  that  have  lived 
here. 


NOTES. 


207 


Emma.  Angels  are  God’s  messengers,  like  our  thoughts  ;  they 
bring  us  our  tho  ghts. 

Mr.  Alcott.  So  you  think  that  they  are  not  ourselves,  but 
bring  us  thoughts.  Is  there  any  thing  human  in  them  ?  can  you 
become  angels  ?  have  you  been  angels  ? 

(, Almost  all  rose.) 

George.  My  spirit  was  an  angel  when  I  was  a  baby. 

Mr.  Alcott.  What  change  happens  to  an  angel  when  it 
takes  a  body  ? 

Charles.  It  becomes  human. 


Note  31,  Page  31. 

( On  Edward  B.’s  remark  that  evil  spirits  were  the  devil's 
angels,) 

Martha.  Bad  spirits  ought  not  to  be  called  angels. 
Lemuel.  They  ought  to  be  called  demons. 

Mr.  Alcott.  Do  you  think  that  you  were  angels  before  you 
were  boys  and  girls  ? 

(  Many.) 

Do  you  think  that  you  shall  be  angels  when  you  die  ? 

(  Many.) 

Some  people  live  only  in  the  body.  They  are  body  folks.  Some 
feel  that  they  have  lived  before  they  were  in  the  body,  and  are 
sure  that  they  shall  live  after  they  leave  the  body. 

Charles.  I  think  that  Jesus  Christ  was  Adam,  and  that 
Adam  was  an  angel  first. 

Francis.  It  says  in  the  Bible  that  Adam  was  the  Son  of 
God. 


Note  32,  Page  31. 

{At  Edward  B.'s  remark  on  the  remembrance  of  our  angelic 
life,  Charles  said,  “  I  like  that,”  and  all  but  Andrew  as¬ 
sented.) 

Mr.  Alcott.  Can  you  remember  any  instances  of  Jesus 
referring  to  his  angelic  life  ? 


208 


NOTES. 


Charles.  No;  but  I  like  the  idea  very  much,  and  it  is  a 
new  one  to  me  ;  I  never  had  it  before.* 

Mr.  Alcott.  Who  else  are  pleased  with  this  idea  ? 

( [All  rose ,  and  Mr.  Alcott  asked  them  to  reproduce  the  idea, 
and  they  did  in  so  many  words.  Mr.  Alcott  remarked 
that  Plato  thought  so,  and  added  that  Plato  taught  how 
we  were  born  into  this  world,  and  Jesus  hoio  we  were  to 
be  born  out  of  the  body.) 

Charles.  Did  Plato  live  before  Jesus  ? 

Mr.  Alcott.  Yes;  a  great  while. 

Charles.  How  could  he  know  then  about  Spirit?  I  should 
have  thought  that  he  would  have  been  a  prophet,  or  an  apostle. 

Mr.  Alcott.  And  was  he  not?  Christians  who  seek  depth 
to  their  knowledge  read  Plato,  and  learn  from  him  as  well  as 
from  the  Bible,  the  nature  of  Spirit.  Before  Jesus  came,  Plato 
revealed  spiritual  things ;  and  all  spiritually  minded  people  loved 
him.  I  do  not  know  that  Jesus  ever  read  his  works,  hut  he  might 
have  done  so.  He  seldom  speaks  of  the  books  which  he  had  read ; 
he  seldom  quoted  books. 

Charles.  Oh,  I  wish  he  had  ;  we  might  then  have  known 
what  to  read  ourselves. 

Mr.  Alcott.  I  do  not  mean  that  all  who  entertain  the 
sentiments  of  Christianity  read  Plato,  but  people  who  would  un¬ 
derstand  the  Idea  that  Christianity  gives  of  Spirit,  find  that  Plato 
sheds  light  upon  it. 

Emma.  Some  people  who  believe  that  the  Spirit  is  to  live 
after  the  body  dies,  do  not  believe  that  it  lived  before  the  body 
was  born. 

Mr.  Alcott.  Yet  they  may  not  understand,  fully,  what 
they  feel  or  believe  ? 

Emma.  They  only  think  they  do,  perhaps. 

Charles.  How  came  they,  in  those  times,  to  believe  in 
Moses  ? 

Mr.  Alcott.  They  had  been  taught  to  believe  in  him  ;  but 
they  did  not  understand  even  Moses,  or  they  would  have  believed 


*  Those  who  think  Mr.  Alcott  systematically  teaches  pre-ezislence,  should 
mark  this  answer  of  a  boy  who  has  been  his  scholar  longer  than  any  other 
and  lives  in  his  house.  —  Rec. 


NOTES. 


209 


Jesus.  Moses  did  not  address  the  heart.  He  addressed  the 
head,  and  the  heart  may,  but  does  not  always,  follow  that. 


Note  33,  Page  32. 

( When  Mr.  Alcott  came  to  the  place  where  prophecy  was 
spoken  of,  they  expressed  interest  to  know  what  they  had 
thought  so  long  ago  on  that  subject.  On  reading  it, 
Charles  remarked  that  the  last  conversation  on  prophecy 
was  more  perfect,  though  he  had  said  nothing  better  on 
that  subject  than  he  did  the  first  time.) 

Note  34,  Page  32. 

(On  the  next  question,  Mr.  Jllcott  said  the  prophet  looked 
both  within  and  without.  He  asked  whether  he  did  not 
look  in  for  the  Idea,  and  outward  for  the  means  of  ex¬ 
pressing  it.  He  then  spoke  oj  the  moral  conditions  of 
prophecy.) 

Mr.  Alcott.  He  that  understands  a  seed  can  see  the  tree 
in  it.  A  little  baby  opens  out  into  a  man  or  woman.  Thought 
and  Love  seem  to  be  the  seeds  of  all  things. 


Note  35,  Page  32. 

(At  the  remark  that  the  Universal  Prophet  was  God,) 


'•V 


Mr.  Alcott.  How  long  does  God  prophecy  an  event,  before 
it  happens  ? 

Lemuel.  He  always  knows. 

Mr.  Alcott.  Is  there  more  foresight  than  backsight, 
or  is  it  insight,  spreading  over  all  time  and  space  ? 

Charles.  Either  eternity  has  an  end,  or  God’s  sight  is 
within  eternity. 

Mr.  Alcott.  A  little  child  once  said  that  “  Eternity  was 
God’s  life  time.” 

Charles.  Oh  that  is  beautiful ;  it  is  a  precious  gem  to  be 
put  by  the  side  of  Edward  B.’s  thought  upon  the  remembrances 
of  our  angelic  life. 

Emma.  Charles  said  that  eternity  must  have  an  end ;  but  if 
it  did,  it  would  not  be  eternity. 

18* 


\ 


210 


NOTES. 


Mr.  Alcott.  Eternity  is  the  abolition  of  all  Time.  No  dial 
plate  can  measure  it. 

Emma.  A  dial  plate  marks  off  Time 

Mr.  Alcott.  The  flow  of  Eternity  shall  not  cease,  though 
centuries  are  marked  off  endlessly. 

Lemuel.  Eternity  has  no  hours,  no  spaces. 

George  Iv.  I  cannot  imagine  it. 

Martha.  I  cannot  imagine  any  thing  without  an  end. 

Lemuel.  There  is  no  thing  without  an  end. 

Charles.  My  mind  is  too  small  to  imagine  anything  with¬ 
out  an  end. 

Mr.  Alcott.  No  ;  your  mind  is  so  large  that  no  finite  thing 
can  seem  to  you  infinite.  The  reason  you  cannot  imagine  any 
thing  without  an  end  is,  because  your  thought  is  larger  than  any 
thing,  and  more  comprehensive.  Every  thing  is  finite,  thought 
is  infinite,  and  you  feel  this  ;  no  thing  can  measure  this  feeling. 


Note  36,  Page  33. 


r 


( When  he  came  to  Martha’s  thought,  “  it  is  impossible  to 
have  Prophets  now,") 

Martha.  I  don’t  think  so  now  ;  I  think  now  there  can  he. 


Note  37,  Page  33. 

George  K.  I  have  changed  my  opinion  about  there  being 
necessity  of  Prophets. 

Mr.  Alcott.  If  we  were  Prophets,  what  law  should  we 
obey  ? 

Charles.  The  law  of  Conscience. 

Mr.  Alcott.  And  does  not  this  law  have  to  do  with  all 
your  faculties,  and  all  the  organs  of  the  body  ? 

( They  all  agreed.) 


Note  38,  Page  34. 

( When  Mr.  Alcott  came  to  this  answer,  he  asked,  Has  God  a 
body  ?) 

Several.  No. 

Charles.  He  has  a  great  many  bodies. 


NOTES. 


211 


Lemuel,  He  owns  all  bodies. 

Charles.  I  think  Jesus  Christ’s  body  might  be  said  to  be 
God’s,  for  he  was  God. 

Mr.  Alc  ott.  Does  God  like  any  particular  body  ? 

Lemuel.  He  likes  man’s  best. 

Mr.  Alcott.  What  do  you  say  to  this,  —  The  Universe  is 
the  body  of  God;  God  has  the  Universe  on  him  as  we  have  our 
bodies  on  us;  His  Spirit  supports,  feeds,  renovates  it. 

Charles.  1  thought  of  that,  but  I  did  not  like  it,  and  so  I 
did  not  say  it. 

Note  39,  Page  34. 

Mr.  Alcott.  There  are  some  people  who  think  that 
nothing  is  to  be  believed  but  what  is  evident  to  the  senses. 

Charles.  Why,  that  is  just  the  same  thing  as  denying  that 
there  is  a  God. 


Note  40,  Page  35. 

(At  the  passage  on  “  will  of  the  flesh,”  Mr.  Alcott  asked, 
What  is  meant  by  Will  ?) 

Charles.  The  action  of  your  desire. 

George  B.  Resolution. 

Andrew.  Determination. 

Mr.  Alcott.  It  is  Spirit  acting. 

Note  41,  Page  35. 

(Here  it  may  be  perceived  the  chain  of  thought  was  broken, 
and  in  the  review  of  it  Mr.  Alcott  omitted  the  answer  of 
Lucia.) 

Mr.  Alcott.  What,  is  the  will  of  man  distinguished  here 
from  the  will  of  God  ? 

(JVo  answer.) 

When  you  do  wrong,  is  your  will  the  will  of  God  ? 

(None  thought  so.) 

What  is  the  bad  will  of  man  ? 

(No  answer  for  a  great  while.) 

Francis.  Ugliness,  wickedness. 


212 


NOTES. 


Lemuel.  Obstinacy. 

Mr.  Alcott.  There  is  obstinacy  in  it. 

Charles.  Passion. 

Mr.  Alcott.  Yes;  the  will  of  the  flesh, discriminated  from 
God’s  will,  may  be  called  Appetite  ;  and  the  will  of  man  may  be 
called  Passion. 


Note  42,  Page  35. 

(Mr. . Alcott  repeated  the  question  “  how  was  the  Word  made 
Flesh  ’?) 

Emma.  Spirit  took  a  body. 

Mr.  Alcott.  When  was  the  Word  made  Flesh  in  you  ? 

Charles.  About  eleven  years  ago. 

Lemuel.  About  nine  years  ago  in  me. 

Note  43,  Page  36. 

(On  the  expression,  “  only  begotten.  ”) 

Francis.  That  means  the  best. 

Charles.  It  was  conscience,  but  our  conscience  is  not  the 
only  one. 

Mr.  Alcott.  Only  God  can  beget  conscience,  so  conscience 
is  called  the  only  begotten  of  God ;  and  here  it  speaks  of  the 
Word’s  dwelling  among  men.  Does  the  Word  dwell  among 
you  ? 

Charles.  Yes;  our  spirits  are  the  Word. 


CONVERSATION  V. 


Note  44,  Page  38. 

Mr.  Alcott.  I  did  not  correct  William’s  expression, 
though  it  is  not  well  to  say  Spirit  has  parts;  but  his  thought  was 
just.  It  is  not  agreeable  to  think  of  splitting  God  into  parts.  If 
it  is  agreeable  to  any  of  you,  you  may  hold  up  hands. 

Charles.  You  often  ask  us  if  we  think  our  spirits  are  God, 
and  we  say  we  are  parts  of  God. 

Mr.  Alcott.  Yes;  but  it  is  not  pleasant  to  think  of  God 
in  parts.  I  should  rather  speak  of  God  as  a  whole,  and  our¬ 
selves  as  attributes  of  God  —  I  mean  the  spirit  of  man. 

Note  4o,  Page  38. 

George  K.  Truth  and  Love  are  not  parts;  they  are  in 
Spirit;  they  are  Spirit. 

Charles.  They  are  not  Spirit;  they  are  Truth  and  Love. 

Mr.  Alcott.  There  is  a  word  which  I  have  not  told  you, 
attributes,  qualities. 

Charles.  I  was  goino  to  say  qualities,  but  I  thought  it 
was  wrong. 

Mr.  Alcott.  You  might  also  use  the  word  features,  —  fea¬ 
tures  of  spirit. 

9- 

Note  46,  Page  38. 

Mr  Alcott.  What  has  been  the  subject  of  these  first  four 
conversations?  for  you  know  that  it  was  not  till  yesterday  that 
we  got  to  a  man.  There  was  something  of  preparation. 

Charles.  They  were  so  long  ago  I  do  not  remember  them 
very  vividly,  even  though  you  have  reviewed  them.  They  were 
to  prepare  the  way  to  come  to  Jesus. 

George  K.  Three  were  to  prepare,  but  not  that  one  about 
John. 


214 


NOTES. 


Mr.  Alcott.  In  these  four  conversations  we  have  spoken 
of  the  Ground,  Foundation,  Idea,  and  Evidences  of  Spirit  — 
of  the  External  and  Internal  Evidences  of  Sprit  —  of  the  Proph¬ 
ets —  the  Word  —  Revelation,  Witness,  and  the  Gospel  Record. 

Note  47,  Page  40. 

Mr.  Alcott.  To-day  we  review  how  John’s  spirit  took  a 
body. 

George  K.  I  think  Zacharias  fell  into  deep  thought,  very 
deep,  and  an  angel  came  into  his  thoughts. 

Charles.  He  fell  into  a  dream  of  delight;  such  as  the  child 
did  in  the  “  Story  without  an  End,”  when  he  saw  the  image  of 
his  unknown  parents  float  before  him  in  mystery. 

Mr.  Alcott.  What  kind  of  delight  did  he  feel  ? 

Charles.  Parental  delight.  I  wonder  whether  Elizabeth 
knew  that  she  was  to  have  a  child. 

Mr.  Alcott.  Both  Zacharias  and  Elizabeth  had  prayed  to 
have  a  child  ;  Elizabeth  believed,  but  Zacharias  thought  of  out- 
'ward  things. 

Note  48,  Page  40. 

Charles.  The  angels  made  him  dumb  because  he  wanted 
faith. 

George  K.  I  think  his  punishment  was  too  great. 

Mr.  Alcott.  Your  sense  of  justice  is  violated. 


Note  49,  Page  40. 


George  K.  Zacharias  wrent  into  very  deep  thought,  and 
then  this  thought  of  an  angel  came,  but  he  did  not  know  that  the 
thought  was  real  till  he  was  made  dumb. 

Charles.  Mr.  Alcott,  I  think  in  my  mind  of  incense  going 
up  on  the  altar,  and  Zacharias  looking  on  it,  and  being  in  very 
deep  thought ;  and  he  thinks  how  very  glad  he  should  be  to  have 
a  little  baby,  who  could  be  christened  there,  and  he  thinks  till  he 
feels  as  if  he  should,  and  his  feeling  is  so  beautiful  and  strong 
that  it  takes  the  shape  of  an  angel. 


NOTES. 


215 


Note  50,  Page  41. 

Mr.  Alcot-t.  Franklin  may  tell  me  what  he  means  by 
reality  ;  did  Zacharias  see  reality  in  his  thoughts  ? 

Franklin.  I  mean  the  dream  came  to  pass. 

Charles.  All  good  and  holy  dreams  are  real. 

Mr.  Alcott.  What  makes  the  holy  dream  ?  Should  you 
say  a  bad  man  could  have  holy  dreams? 

Charles.  A  bad  man  could  not  have  good  dreams,  for  we 
have  often  heard  that  Conscience  tormented  the  bad  in  their 
dreams.  But  these  were  real  dreams,  because  there  is  Con¬ 
science  in  them. 

Mr.  A  lcott.  Have  any  of  you  had  that  come  to  you  in 
dreams  which  afterwards  took  place  in  your  life  ? 

( Most  held  up  hands.  Others  responded  to  the  reverse.) 

Charles.  When  I  have  done  something  wrong,  I  have 
dreamed  of  punishment,  and  the  punishment  came  when  I  was 
awake. 

Mr.  Alcott.  Have  any  of  you  felt  that  the  dream  itself 
was  a  punishment,  that  the  foresight  of  conscience  is  the  retribu¬ 
tion  of  conscience,  that  the  dream  punished  you  ? 

( Some  held  up  hands.) 

I  see  most  of  you  think  so. 

Charles.  Sometimes  I  have  cried  out  loud,  and  thought 
it  was  real,  even  while  it  was  a  dream. 

Mr.  Alcott.  I  am  not  aware  of  any  nation  on  earth  which 
does  not  believe  in  dreams  —  believe  that  they  are  prophetic. 
There  are  persons  who  do  not,  but  I  never  knew  of  any  nation. 

Charles.  There  are  dreams  about  outward  things. 

Mr.  Alcott.  There  are  fancy  dreams;  but  we  are  not 
talking  of  the  dreams  of  superstition. 

Franklin.  There  are  some  people  now  who  believe  in 
holy  dreams. 

Charles.  I  do  not  think  that  there  are  such  good  dreams  as 
there  used  to  be  in  old  times,  because  men  were  better  then. 

Mr.  Alcott.  Do  any  of  you  think  that  you  are  good  enough 
to  interpret  your  Own  dreams  ? 

(None  answered.) 

Do  any  believe  there  are  dreams  in  which  Conscience  seems  to 
foretell  happiness  or  punishment  ? 


216 


NOTES. 


( Some  held  up  hands.) 

Sometimes  you  expect  to  go  someivhere  or  see  some  one,  and  in 
your  dream  you  are  there  and  see  your  friend  and  have  the  most 
delightful  time. 

Franklin.  Sometimes  I  get  up  in  my  sleep. 

Charles.  Sometimes  I  hug  people  in  my  dream.  I  did 
when  I  came  to  New  York. 

Samuel  R.  I  dreamed  just  before  Vacation,  that  1  was 
already  at  home,  and  was  very  much  disappointed  when  I  awoke. 

Mr.  Alcott.  Yes,  your  heart  was  singing  all  the  time, 
“  father,  mother,  brothers,  sisters and  when  you  went  to  sleep, 
your  heart’s  song  continued,  it  still  went  on,  “  father,  mother, 
brothers,  sisters.” 

Emma.  I  thought  last  night  that  mother  had  got  home. 

George  K.  I  dreamed  of  a  visit  that  I  was  going  to  make, 
that  I  was  there,  but  when  I  awoke  I  found  it  rained,  and  I  could 
not  go. 

Nathan.  I  never  had  any  Conscience  dreams. 

Mr.  Alcott.  And  I  am  sorry  for  it. 

Charles.  It  is  one  way  in  which  my  mother  punishes  me, 
to  talk  to  me  of  what  I  have  done  that  is  wrong  before  I  go  to 
sleep,  so  that  my  dreams  may  punish  me. 

Mr.  Alcott.  Dreams  are  retrospective  and  prospective. 
Our  thohghts  doubtless  go  on  in  our  sleep.  The  Soul  is  ever 
active. 


Note  51,  Page  41. 

Mr.  Alcott.  Have  you  any  such  difficulty  as  Edward 
had  ? 

Charles.  No;  for  he  said  he  was  Gabriel. 

Mr.  Alcott.  But  you  know  evil  spirits  can  tell  a  lie. 
Nathan.  Evil  spirits  know  nothing  about  God. 

Franklin.  They  don’t  like  to  speak  of  him. 

Mr.  Alcott.  They  are  pretty  good  at  language. 

Nathan.  Evil  spirits  could  not  make  little  babies  come. 
Charles.  No;  for  babies  are  all  good. 


NOTES. 


217 


Note  52,  Page  41. 

Charles.  God  always  does  what  is  right;  but  we  are  not 
always  able  to  understand  it. 

Mr.  Alcott.  Zacharias’ doubts  perhaps  closed  his  mouth; 
so  he  was  not  fit  to  speak. 

Charles.  Yes;  but  God  made  him  dumb. 

Mr.  Alcott.  Do  you  all  see  it  now  ? 

Charles.  I  don’t  understand  it,  but  I  believe  it,  for  my 
understanding  brings  up  nothing  against  it. 

Mr.  Alcott.  Much  that  appertains  to  birth,  it  is  impossible 
to  understand,  therefore  all  are  dumb  upon  this  subject. 

Charles.  Zacharias  could  not  speak  at  all. 

Mr.  Alcott.  He  certainly  could  not  speak  on  that  subject. 

Note  53,  Page  42. 

Mr.  Alcott.  Is  that  prayer? 

Emma.  You  should  thank  him  besides. 

Mr.  Alcott.  Prayer  is  the  soul,  doing  what  ? 

Emma.  Communing  with  God. 

Mr.  Alcott.  Suppose  that  in  the  middle  of  this  room  was 
an  altar  of  marble,  and  on  the  altar  stood  a  censer,  and  in  that 
censer  was  fire  and  sweet  wood  burning,  and  the  sweet,  incense 
rose  up  and  went  through  the  temple. 

George.  The  incense  is  an  emblem  — 

Mr.  Alcott.  —  Of  the  aspiration  of  the  soul  in  prayer.  1 
should  like  to  have  that  emblem  here ;  it  would  be  very  beau¬ 
tiful. 


Note  54,  Page  42. 

(Here  Mr.  Alcott  repeated  the  question.  All  rose  hut  Na¬ 
than  and  TV.  Augustus.) 

Note  55,  Page  42. 

Mr.  Alcott.  Where  did  that  beautiful  group  of  Greenough’s 
first  exist  ? 

George  K.  In  his  thought. 

VOL.  i.  19 


218 


NOTES. 


Note  56,  Page  43. 

Mr.  Alcott.  Andrew,  have  you  seen  angels  since  that 
time  ?  Did  not  you  rise  just  now  ? 

Andrew.  Yes. 

Mr.  Alcott.  Well,  I  am  glad  that  you  have  made  progress. 

Charles.  Those  angels  of  Greenough’s  were  the  most 
beautiful  I  ever  saw. 

Mr.  Alcott.  Now  I  should  like  to  know  where  the  men 
who  make  all  these  beautiful  angels  first  find  them.  An  artist 
says,  Now  I  will  shape  a  beautiful  angel  —  how  must  it  look?  — 
it  never  was  seen.  Then  he  shapes  it  in  his  thought;  his  hands 
go  to  work,  his  thoughts  still  lingering  about  it.  At  last  it 
comes  out  in  the  marble.  It  is  very  beautiful.  It  never  was 
seen  before. 

George  K.  It  came  from  his  thought. 

Mr.  Alcott.  The  marble  statues  were  not  in  his  thought. 
Which  was  in  his  thought,  the  marble-angel  or  the  thought- 
angel  ? 

Charles.  The  thought-angel. 


Note  57,  Page  43. 

Mr.  Alcott.  Do  such  miracles  happen  now  ? 

(< Several  held  up  hands.) 

Mr.  Alcott.  You  may  tell  what  was  the  miracle  in  that 
instance. 

Charles.  That  Zacharias  thought  so  much  about  the  little 
baby  that  it  came  when  he  was  old. 

Note  58,  Page  43. 

C Here  Mr.  Alcott  asked  the  question  again,  and  again  they 
differed  in  opinion.) 

Note  59,  Page  43. 

Mr.  Alcott.  How  many  know  the  meaning  of  the  word 
abstemious  ? 

( All  held  up  hands.) 


NOTES. 


319 


Charles.  I  once  thought  it  meant  not  eating  enough. 

Mr.  Alcott.  There  is  as  much  intemperance  in  not  taking 
enough  as  in  taking  too  much.  Who  think  they  take  too  little 
to  eat,  to  drink  — too  little  sleep  —  too  little  play  ? 

( They  only  laughed  in  answer.) 

Note  60,  Page  44. 

Mr.  Alcott.  How  could  children  turn  the  hearts  of  their 
fathers?  How  is  that  possible?  Did  any  of  you  ever  turn  the 
hearts  of  your  parents,  by  a  kind  look,  a  kind  action  ? 

Charles.  I  don’t  think  people  should  say  so. 

Mr.  Alcott.  I  have  heard  of  children  who  have  done  it; 
and  I  am  sure  I  never  look  upon  a  baby,  without  thinking 
how  much  better  I  should  probably  become  could  my  thoughts 
linger  about  it.  Could  every  one  have  children,  they  would  be 
better  for  it;  I  mean  if  they  took  care  of  them.  Perhaps  some 
of  you  make  your  parents  better.  They  go  out  into  the  world 
and  are  tempted,  and  when  they  come  home  and  see  you,  who 
are  not  tempted,  it  makes  them  better,  perhaps. 

Charles.  I  can  see  how  little  babies  have  that  effect.  Pa¬ 
rents  see  that  these  little  babies  are  perfectly  happy  because  they 
are  perfectly  good,  and  they  know  they  are  not  happy  them¬ 
selves,  and  they  compare  their  own  conduct  with  the  innocence 
and  purity  of  their  children. 


Note  61,  Page  44. 

Mr.  Alcott.  Do  any  of  you  worship  money  ? 

( George  B.  and  Nathan  rose.) 

George  K.  Was  it  not  George  B.  who  asked,  (when  Jesus 
overturned  the  tables  of  the  money  changers,)  what  became  of 
the  money  ? 

George  B.  Yes.  I  had  five  cents  in  copper  once,  and  father 
took  out  five  cents  in  silver,  and  I  preferred  to  take  the  silver. 

Mr.  Alco  tt.  It  looked  pretty.  I  have  often  known  a  boy 
change  a  rusty  cent  for  a  bright  one.  Imagination  affects  this 
subject,  and  if  money  were  a  disagreeable  object  to  the  senses, 
there  would  not  be  such  a  love  of  it. 


220 


NOTES. 


Franklin.  I  often  go  into  a  shop  with  an  old  fourpence- 
halfpenny,  and  exchange  it  for  a  bright  five-cent  piece. 

Note  62,  Page  44. 

Mr.  Alcott.  Would  not  that  be  Ideality  rather  than  Idol¬ 
atry  ? 

( After  some  discussion  of  the  words,  Charles  saw  his  mistake .) 

Note  63,  Page  45. 

Mr.  Alcott.  You  see  Frank  persists  in  thinking  Zacharias 
did  not  make  himself  dumb.  Suppose  you  should  eat  too  much, 
and  have  a  fit  of  sickness  in  consequence,  should  you  say  God, 
or  your  doing  wrong,  made  you  sick  ?  Would  it  not  be  a  good 
plan  when  any  thing  happens  to  yourself  to  consider,  whether 
there  may  not  be  some  wrong  in  you  which  is  the  cause  ? 

Note  64,  Page  45. 

Mr.  Alcott.  Why  does  it? 

Charles.  Because  Conscience  is  always  with  us. 

Note  65,  Page  46. 

Charles.  I  don’t  see  why  Edward  said  mere  Imagination. 

Mr.  Alcott.  He  was  thinking  of  Imagination  in  its  common 
interpretation  of  Fancy.  But  Imagination  is  the  state  of  mind 
that  makes  us  see  clearly.  It  is  the  Spirit  co-working  with 
Reason,  with  all  the  energy  of  the  Soul.* 


*  Some  conversation  omitted  here  in  the  Record  is  restored  by  the  Editor. 

Note  66,  Page  46. 

Mr.  Alcott.  Good  mothers,  spiritually  minded  mothers,  are  very  happy, 
when  they  find  a  child  is  going  to  be  given  them. 

Charles.  I  can’t  conceive  that  there  can  be  any  mothers  vvho  are  not 
good  ones. 

Mr.  Al»  ott.  There  are  some  mothers  who  are  not  thankful  for  children. 
They  think  of  the  care  and  trouble  these  will  give  them. 

Charles.  I  should  think  a  child  would  always  be  a  pleasure. 

Mr.  Alcott.  It  is  to  those  who  understand  it.  Mothers  know  as  soon  as 
God  intends  to  give  them  the  child,  and  they  retire  as  Elizabeth  did,  and 


NOTES. 


221 


think  of  it  a  great  deal ;  they  make  c\othes  for  it ;  they  think  how  it  will  look 
they  often  hope  it  may  look  like  some  one  they  love,  and  by  having  beautiful 
thoughts  and  feelings  they  often  make  it  beautiful.  But  I  knew  a  mother 
who  used  to  say  wicked  things  because  her  child  was  coming.  When  it  was 
born,  and  she  heard  its  voice,  however,  she  could  not  resist  it.  Afterwards 
the  child  died,  but  she  was  a  better  woman  ever  after.  Sometimes  God  sends 
bad  people  very  beautiful  children,  that  they  may  be  attracted  by  the  outward 
beauty  to  look  deeper. 

Note  67,  Page  46. 

{Here  they  all  rose  again,  and  said,  And  so  it  has  been  to-day .) 

Mr.  Ai.covr.  And  what  has  been  our  subject  ? 

Charles.  Birth. 

Martha.  Spirit  preparing  for  birth. 


19* 


CONVERSATION  VI. 


Note  68,  Page  48. 

{Here  Mr.  Alcott  said  that  Socrates  might  be  called  a  fore¬ 
runner  of  Plato  and  Jesus.  Jill  good  men  prepare  for  the 
good  that  follows.  They  are  bound  together  as  a  band  of 
brothers,  and  shake  hands  across  centuries.) 

Note  69,  Page  49. 

{Here  Andrew  and  George  K.  said,  I  don't  think  now  as  I 
did  then.) 

Mr.  Alcott.  Now  do  you  think  God  speaks  in  dreams  ? 

Martha.  I  think  the  reason  we  do  not  have  prophets  and 
visions  now  is,  that  there  is  the  Bible,  and  Jesus  to  teach  us. 

Charles.  But  every  body  cannot  read  the  Bible. 

Mr.  Alcott.  And  so  you  think  there  are  prophets  now. 

Note  70,  Page  50. 

Charles.  I  do  not  like  to  think  Jesus  called  himself  Per¬ 
fect,  and  said  “  be  like  me.” 

Mr.  Alcott.  He  never  said  so.  He  said,  Be  as  God  is  — 
be  Perfect  as  He  is.  He  indeed  said  that  they  could  not  convict 
him  of  sin;  but  he  did  not  mean  that  he  possessed  all  that  was 
in  God;  and  William  used  the  word  perfect  here,  probably,  in 
the  sense  of  sinless. 


Note  71,  Page  50. 

Mr.  Alcott.  You  suffer  from  evils  that  were  done  before 
you  were  born.  Your  diseases  were  caused  not  by  your  parents, 
perhaps,  for  they  may  be  suffering  from  diseases  received  from 
others.  You  may  be  doing  something  now  which  may  influence 
the  health  of  others  after  you  are  dead.  The  evils  of  no  kind  of 
self-indulgence  end  with  one’s  self.  I  have  known  families  where 


NOTES. 


223 


diseases  have  descended  for  generations.  Blindness  is  apt  to  de¬ 
scend,  and  to  appear  every  other  generation. 

Note  72,  Page  51. 

A 

Mr.  Alcott.  Do  you  think  she  was  favored  more  than 
every  mother  has  been  ? 

Charles.  Yes;  to  have  such  a  good  child  as  Jesus. 

Mr.  Alcott.  Do  you  think  it  came  from  herself  that  she 
was  so  favored  ? 

Martha.  She  must  be  a  good  mother  to  have  a  good  child. 
Franklin.  Yes;  because  the  evil  goes  from  generation  to 
generation. 

Mr.  Alcott.  Might  all  mothers  be  as  much  favored? 
Charles.  Yes;  for  all  babies’  spirits  are  perfectly  good. 

Note  73,  Page  51. 

(Mr.  Alcott  here  repeated  this  question.) 

Charles.  Power  over  Spirit. 

Mr.  Alcott.  Such  power  as  Napoleon’s? 

Charles.  No;  that  was  power  over  men’s  bodies.  But 
Jesus  had  both. 

Mr.  Alcott.  Those  who  only  aim  at  the  material  lose  the 
spiritual.  Those  who  aim  at  the  spiritual  attain  both. 

Note  74,  Page  51. 

Mr.  Alcott.  How  do  you  know  that  the  spirit  is  eternal, 
immortal  ? 

Charles.  Because  it  is  invisible  and  belongs  to  God. 

M  r.  Alcott.  From  what  does  it  take  its  immortality  ? 
Franklin.  From  good  Spirit,  from  God. 

Mr.  Alcott.  And  from  the  Human  Spirit,  which  is  ever 
living,  and  has  its  Life  in  itself.* 

*  Restored  by  the  Editor. 

Note  75,  Page  52. 

Mr.  Alcott.  How  should  you  think  a  mother  would  feel,  when  she  knew 
she  was  to  have  a  child  ? 

Charles.  I  should  think  she  would  feel  holy  and  happy. 


CONVERSATION  VII. 


Note  76,  Page  56. 

( Here  Mr.  Alcott  ashed  about  the  expressions  of  joy ,  and  all 
the  children  told  how  they  felt  at  meeting  friends;  and 
Charles  said-  that  we  did  not  know  what  to  do  when  we 
were  joyful.) 

Mr.  Alcott.  We  feel  as  if  something  was  done  to  us. 
Where  does  joy  come  from  ? 

Charles.  From  the  heart. 

Mr.  Alcott.  How  does  it  come  into  the  heart? 

Charles.  From  the  Spirit. 

Mr.  Alcott.  What  is  meant  by  the  word  quicken ? 

Charles.  Enliven  —  you  say  “quickening  ray.” 

Mr.  Alcott.  Yes,  and  we  say,  “  the  quick  and  the  dead.” 
Jesus  quickened  men.  Joy  quickens  the  heart.  When  Mary’s 
salutation  sounded  on  Elizabeth’s  ear,  she  felt  that  the  child 
promised  was  hers.  It  was  quickened  into  being.  This  always 
takes  place  some  time  before  a  child  is  born. 

Note  77,  Page  56. 

Mr.  Alcott.  Were  your  mothers  the  mothers  of  God’s 
children  ? 

Charles.  I  am  not  God’s  son,  but  we  all  belong  to  him.  I 
am  naughty. 

Mr.  Alcott.  When  you  were  born,  I  mean. 

( Most  of  them  rose,  but  Charles  jiersisted  he  was  not.) 

Samuel  R.  I  am  not,  now. 

M  r.  Alcott.  Do  you  never  think  of  God  as  your  Father? 
When  you  say  the  Lord’s  prayer,  and  say  “  our  Father,”  do  you 
not  think  of  him  as  your  Father  ? 


NOTES. 


225 


Charles.  Yes;  I  am  my  father’s  son,  and  Jesus  was  God’s 
Son. 

Mk.  Alcott.  I  know  we  have  an  earthly  father ;  but  did 
your  earthly  father  make  your  soul? 

Charles.  No;  God  made  my  body  and  soul  too,  and  gave 
me  to  my  father  and  mother. 

George  K.  Jesus  was  the  only  good  Son. 

Mr.  Alcott.  Are  all  the  bad  sons  the  sons  of  earthly  pa¬ 
rents  ? 

George  K.  All  our  goodness  is  the  son  of  God,  and  the  bad-, 
ness  is  not  the  son  of  God. 

Note  78,  Page  56. 

Mr.  A  lcott.  What  does  blessedness  mean  ? 

Andrew.  To  be  good. 

Charles.  To  have  good  done  to  you. 

Mr.  Alcott.  Through  which  part  of  us  does  God  bless  us  ? 

Andrew.  Through  our  spirits. 

Mr.  Alcott.  Do  you  ever  feel  blessed  ? 

Andrew.  No. 

George  and  Emma.  Yes  ;  when  we  have  done  right. 

Charles.  Yes;  when  I  think  of  my  parents,  and  the  good 
house  I  have  to  live  in,  and  my  clothes,  and  the  good  school  I 
go  to. 

Mr.  Alcott.  These  are  blessings  ;  but  go  farther  inward  — 
blessedness  is  within  you. 

Charles.  I  don’t  think  that  doing  right  blesses  us.  It  is 
our  duty  to  do  light.  My  conscience  never  blessed  me,  but 
sometimes  lets  me  receive  blessings  ;  but  they  come  from  God 
afterwards. 

Mr.  Alcott.  Is  not  God  always  ready  to  bless?  Does  not 
being  blessed  depend  on  you  ? 

Charles.  Perhaps  it  does;  but  the  blessing  is  something 
else  than  being  prepared  for  it. 

Mr.  Alcott.  •  Do  you  carry  your  heart  into  every  thing  ? 

Charles.  I  never  knew  any  body  but  Jesus  whose  heart 
went  into  every  thing. 


226 


NOTES. 


Mr.  Alcott.  Did  you  never  feel  repose,  quiet,  as  if  you 
were  living  in  God  ? 

Charles.  No;  because  I  am  always  wanting  something. 

Mr.  Alcott.  But  were  your  heart  in  what  you  did,  you 
would  feel  this  repose,  this  blessedness. 

Note  79,  Page  57. 

Mr.  Alcott.  If  you  want  love,  what  must  you  do  ? 

Charles.  You  must  begin  and  love.* 

Note  80,  Page  58. 

Emma.  It  does  not  mean  that  you  can  magnify  God  himself, 
but  every  body,  when  they  do  right,  makes  God  seem  greater  to 
themselves. 

Charles.  I  think  as  our  spirits  are  a  part  of  God,  when  we 
do  right  we  magnify  God. 

*  Restored,  by  Ike  Editor. 

Mr.  Alcott.  Love  begets  love,  ar.d  is  not  a  baby  love  made  flesh  and 
shaped  to  the  eyes  ?  Love  forms  babies. 

Could  bad  passions  make  the  soul  of  a  baby  ? 

Charles.  Bad  people  have  children. 

Mr.  Alcott,  But  would  not  the  children  be  better  if  their  parents  were 
better  ? 

Charles.  Yes  ;  after  they  were  born  and  could  follow  their  example. 

George  K.  I  think  that  the  baby’s  goodness  has  something  to  do  with  the 
goodness  of  the  father  and  mother,  and  their  badness  makes  its  badness. 

Samuel  It.  I  don’t  think  there  are  any  bad  babies. 

Mr.  Alcott.  IS'o  had  spirits  ;  but  if  the  spirits  are  surrounded  with  bodies 
diseased,  do  you  think  they  have  as  good  chance  to  be  immediately  good? 

Charles.  Oh  no  3  I  think  the  spirit  will  not  have  near  so  good  a  chance 
if  it  has  a  bad  body. 

Mr.  Alcott.  Suppose  you  want  to  have  a  beautiful  flower  5  you  have  the 
seed  and  you  want  10  plant  it ;  do  you  think  nothing  of  the  soil  in  which  it  is 
to  grow  ?  rlo  you  not  till  your  flower  pot  with  the  finest,  freshest  soil,  and  put 
it  in  the  sun-shine  ? 

Charles.  Yes  ;  and  water  it  and  tend  it,  and  watch  over  it  very  carefully. 

Mr.  Alcott.  And  do  you  not  think  it  is  equally  important  in  what  soil  a 
soul  is  planted  ? 

Pevcril.  Yes. 

Mr.  Alcott.  The  parents  have  much  to  do  in  regard  to  the  body  of  a 
child.  God  helps,  as  be  does  about  the  rose  seed.  The  Body  is  the  Soil  of 
the  Soul. 


NOTES. 


227 


Note  81,  Page  58. 

Charles.  The  Catholics  call  her  Blessed  Virgin  all  the 
time,  so  that  is  fulfilled. 

Mr.  Alcott.  Is  your  mother  blessed  ? 

Charles.  No  ;  not  to  have  such  a  son. 

Mr.  Alcott.  I  do  not  ask  whether  the  son  is  worthy  of 
her,  but  whether  she  is  worthy  to  have  a  son. 

Charles.  She  would  not  be  very  worthy,  if  she  was  not 
worthy  to  have  me. 

Mr.  Alcott.  All  mothers  might  be  blessed. 

Note  82,  Page  59. 

George.  I  should  think  she  would  have  wanted  to  see  her 
husband. 

Mr.  Alcott.  Have  any  of  you  more  to  say  about  this  visit 
of  Mary’s  ? 

(Some  conversation  ensued  about  her  age,  and  it  was  observed 
that  she  probably  was  very  young.) 


CONVERSATION  VIII. 


Note  83,  Page  62. 

(Here  Charles  changed  his  picture,  and  supposed  John  dress¬ 
ed  in  a  camel's  hairy  hide,  with  his  tail  for  a  belt.) 

Mr.  Alcott.  You  make  him  quite  a  savage.  Who  was 
John  the  Baptist  like  ? 

Charles.  Dr.  Graham. 

Note  84,  Page  62. 

Mr.  Alcott.  Do  any  of  you  think  your  mothers  had  visions 
of  you  ? 

(Several.)* 

*  Restored,  by  the  Editor. 

Note  85,  Page  63. 

Mr.  Alcott.  And  now  I  don’t  want  you  to  speak  ;  but  to  hold  up  your 
hands,  if  you  have  ever  heard  any  disagreeable  or  vulgar  things  about  birth. 
(None  raised  hands.). 

Men  have  been  brought  before  Courts  of  Justice  for  saying  vulgar  things 
about  the  birth  of  Christ ;  and  all  birth  is  sacred  as  Jesus  Christ’s.  And 
1  have  heard  of  children  saying  very  profane  things  about  it ;  and  have 
heard  fathers  and  mothers  do  so.  I  hope  that  none  of  us  will  ever  violate  the 
Bacredness  of  this  subject. 


Note  86,  Page  63. 

7  * 

Mr.  Alcott.  Edward  B.,  it  seems,  had  some  profane  notions  of  birth,  con 
nected  with  some  physiological  facts  ;  but  they  were  corrected  here.  Did  you 
ever  hear  this  line, 

“  The  throe  of  suffering  is  the  birth  of  bliss  ”? 

George  K.  Yes;  it  means  that  l.ove,  and  Joy,  and  Faith,  lead  you  to 
have  suffering,  which  makes  more  happiness  for  you. 


NOTES. 


229 


Note  87,  Page  64. 

( Here  Mr.  Alcott  asked  if  every  child  was  not  a  gift  of  God. 
They  assented ,  and  then  there  was  some  conversation  upon 
names,  and  their  own  names  were  traced.) 

Note  88,  Page  65. 

Charles.  Why  in  a  hill  country  more  than  any  where 
else  ? 

George  K.  Because  they  see  more  and  have  more  imagin¬ 
ation. 

Nathan.  One  can’t  have  imagination  in  a  city. 

Charles.  Some  country  fellows  are  very  stupid. 

Mr.  Alcott.  That  is  true  ;  but  still  the  country  affords 
advantages  which  the  city  does  not.  Should  you  not  like  to  have 
more  mountains  and  valleys  and  streams  about  Boston  ? 
Andrew.  Yes  ;  a  great  many  more. 

(Mr.  Alcott  spoke  of  the  effect  of  the  Ocean  on  himself,  seen 
first,  when  he  was  twelve  years  old.) 

Note  89,  Page  65. 

Mr.  Alcott.  Does  the  Lord  visit  his  people  now  ? 
Charles.  Yes;  in  little  babies. 


Mr.  Alcott.  Yes;  you  have  the  thought.  And  a  mother  suffers  when 
she  has  a  child.  When  she  is  going  to  have  a  child,  she  gives  up  her  body  to 
God,  and  he  works  upon  it,  in  a  mysterious  way,  and  with  her  aid,  brings  forth 
the  Child’s  Spirit  in  a  little  Body  of  its  own,  and  when  it  has  come,  she  is 
blissful.  But  I  have  known  some  mothers  who  are  so  timid  that  they  are  not 
willing  to  bear  the  pain  ;  they  fight  against  God,  and  suffer  much  more. 

Charles.  I  should  think  it  ought  to  be  the  father,  he  is  so  much  stronger. 

Mr.  Alcott.  He  suffers  because  it  is  his  part  to  see  the  suffering  in  order 
to  relieve  it.  But  it  is  thought,  and  with  good  reason,  that  if  there  wero  no 
wrong  doing  there  would  be  no  suffering  attending  this  mysterious  act.  When 
Adam  and  Eve  did  wrong,  it  was  said  that  Adam  should  earn  bread  by  the 
sweat  of  his  brow,  and  Eve  have  pain  in  bringing  her  children  into  the  world. 
We  never  hear  of  trees  groaning  to  put  forth  their  leaves. 

Charles.  They  have  no  power  to  do  wrong. 

Mr.  Alcott.  True  ;  God  only  gives  them  power  to  put  forth,  and  they  do 
it  without  pain.  A  rose  has  no  pain  in  being  born. 

20 


VOL.  I. 


230 


NOTES. 


Mr.  Alcott.  Every  one  is  a  visiter  on  the  Earth  from  the 
Lord.  I  hope  you  will  all  be  pleasant  visiters.  Some  visiters 
are  very  unpleasant;  they  do  not  like  what  is  given  them  to 
eat  and  drink;  they  do  not  like  the  beds  they  lie  on.  Do  you 
think  a  drunkard  is  a  pleasant  visiter  ?  Is  he  doing  what  he  is 
sent  to  do  ? 

( They  all  laughed.) 

Emma.  I  am  not  a  very  pleasant  visiter,  but  I  have  a  very 
pleasant  visit. 


Note  90,  Page  65. 

»  • 

Mr.  Alcott.  How  many  of  you  are  redeemed  ? 

Nathan.  I  am  not  quite,  but  almost. 

Note  91,  Page  65. 

( Here  Mr.  Alcott  repeated  that  to  speak  of  God  without 
having  a  holy  feeling  was  profanity ;  but  an  oath  in  a 
Court  of  Justice  was  sacred.  It  was  speaking  of  God 
seriously,  with  a  holy  feeling.) 

Note  92,  Page  66. 

Mr.  Alcott.  Tell  me  what  the  shadow  of  death  means. 

Would  there  be  any  shadow  without  light  ? 

Which  was  made  first,  light  or  darkness? 

Charles.  Darkness.  It  seems  to  me  that  there  was  dark¬ 
ness  first ;  I  can’t  think  otherwise. 

Mr.  Alcott.  Is  darkness  real,  positive  ?  I  thought  dark¬ 
ness  was  the  shadow  of  light.  What  if  the  sun  should  be  put 
out  ? 

Andrew.  Then  there  would  be  darkness. 

Nathan.  When  there  is  darkness  we  would  not  know  it  if 
light  had  not  been  first. 

Mr.  Alcott.  Which  of  you  think  light  came  first?  If 
light  made  the  darkness,  then  if  there  had  been  no  light  there 
would  have  been  no  darkness.  When  the  light  goes  out  of  this 
room  does  any  thing  come  in  ? 


NOTES. 


231 


Charles.  Yes  ;  darkness  comes  in. 

Mr.  Alcott.  Nothing  comes  in;  and  I  cannot  conceive  of 
there  not  being  light.  Darkness  is  the  absence  of  light  to  our 
external  senses. 


CONVERSATION  IX. 


Note  93,  Page  68. 

(Here  Mr.  Alcott  asked  if  there  was  any  thing  to  be  said  on 
Josiah's  idea.) 

Nathan.  I  think  Jesus  was  good  at  first,  body  and  all,  and 
he  made  the  body  better  while  he  lived. 

Mr.  Alcott.  Yes;  I  know  that  some  of  you  thought  that 
Jesus  was  so  good  that  his  body  went  to  heaven. 

George  K.  I  don’t  think  there  was  any  naughtiness  in  him, 
or  in  any  babies,  but  when  they  do  wrong  it  comes,  and  they 
repent,  and  are  born  again. 

Mr.  Alcott.  Does  Repentance  make  the  body  perfect 
again?  Temperance  would  keep  it  good.* 


*  Restored  by  the  Editor. 

Mr.  Alcott.  I  want  to  ask  you  about  Josiah’s  idea,  which  is,  that  the 
body  is  made  out  of  the  naughtiness  of  other  people. 

Andrew.  I  can’t  think  that  it  takes  the  naughtiness  away  from  other 
people,  because  it  is  all  good  at  first. 

Martha.  I  think  just  as  Andrew  does. 

Charles.  I  don’t  see  what  Josiah  means. 

Samuel  R.  I  don’t  think  bodies  are  either  bad  or  good. 

Nathan.  It  don’t  take  the  bad  away  from  othei  people,  but  gets  bad  itself. 

Mr.  Alcott.  What  is  birth  ? 

Charles.  Putting  the  spirit  into  a  body  ;  having  tire  body  put  round  the 
spirit. 

Mr.  Alcott.  Gut  where  is  the  body  taken  from  ? 

Charles.  I  don’t  know. 

George  B.  I  think  people  get  bad,  and  when  they  get  bad  they  throw 
away  their  goodness,  and  God  takes  the  goodness  and  makes  it  up  into  little 
babies. 

Nathan.  God  makes  the  body  and  does  not  put  any  goodness  into  it,  and 
then  the  spirit  comes  and  makes  the  body  better. 

Mr.  Alcott.  I  want  all  of  you  to  account  for  the  origin  of  the  body.  How 
is  the  body  made,  Charles,  what  does  it  come  from  ? 


NOTES. 


238 


Note  94,  Page  68. 

Mr.  Alcott.  Suppose  you  knew  all  that  happened  before 
you  were  born,  and  all  the  interest  God  took  in  it,  and  all  that 
the  angels  took  in  it ;  do  you  think  you  should  have  known  any 
thing  as  wonderful  as  these  things  ? 

Charles.  I  don’t  think  near  so  much  would  happen. 

Mr.  Alcott.  Who  knows  but  the  same  wonders  are  going 
on  in  every  case  of  birth,  and  that  we  are  mistaken  in  suppos¬ 
ing  that  this  account  of  birth  belonged  to  Jesus  alone,  rather  than 
was  an  emblem  of  all  birth  ? 

Emma.  I  think  the  outward  facts  were  different,  because 
he  was  born  in  a  different  place  and  under  different  circum¬ 
stances  ;  but  there  was  no  other  difference. 

Nathan.  I  don’t  think  they  all  felt  the  same  when  I  was 
born  as  when  Jesus  Christ  was,  because  I  am  not  as  good  as 
Jesus  was, 

Mr.  Alcott.  All  may  rise,  who  think  with  Emma,  that 
some  outward  circumstances  were  different. 

(All  rose.) 

Charles.  I  should  think  Mary  would  feel  rather  more, 
because  she  knew  what  a  great  son  she  was  going  to  have. 

Mr.  Alcott.  Perhaps  it  was  Mary’s  Idea  that  she  was 
going  to  have  a  Saviour  in  her  son  ;  and  her  faith  in  the  thought, 
that  brought  this  message  to  her,  made  him  what  he  was,  or 
helped  to  do  so,  together  with  Joseph’s  constancy  to  her. 


Charles.  I  don’t  know  any  better  way  to  say,  than  the  old  way  in  the 
Bible,  that  it  was  made  out  of  the  dust. 

Mr.  Alcott.  Which  is  as  much  as  to  say  you  have  no  opinion  at  all  of 
your  own, 

George  K.  It  is  a  spirit  coming  into  the  body.  God  makes  the  body. 
The  spirit  always  was.  It  was  not  made  at  that  time.  When  you  do  wrong 
and  repent,  you  are  born  again. 

Mr.  Alcott.  1  will  now  tell  you  what  I  think.  The  spirit  makes  the 
body  just  as  the  rose  throws  out  the  rose  leaves.  I  cannot  tell  you  how  the 
rose  leaves  come  out  of  the  rose.  But  1  think  the  spirit  thiows  the  body  out. 
The  body  is  the  outside  of  the  spirit  —  the  spirit  made  visible.  I  don’t  think 
God  made  my  spirit  and  then  my  body,  and  brought  them  together,  but  I  think 
that  God  makes  my  soul,  and  my  soul  all  the  time  makes  my  body,  just  as 


something  in  the  rose  seed  makes  the  rose  leaves. 


'V* 


20* 


284 


NOTES. 


Charles.  I  don’t  think  it  is  so,  because  it  says,  Joseph  was 
going  to  put  off  Mary. 

Mr.  Alcott.  But  he  did  not  put  her  off. 

Charles.  Because  an  angel  came  to  him  in  a  dream. 

Mr  Alcott.  And  he  trusted  in  the  inward  thought  and 
feeling  of  his  dream.  Suppose  your  parents  had  thought,  before 
you  were  born,  that  you  were  to  be  a  Reformer,  and  had  kept 
this  thought  unwaveringly  uppermost,  and  their  friends  had 
sympathized  with  them  in  this,  and  all  circumstances  had  been 
arranged  in  reference  to  it  ? 

Charles.  I  do  not  think  I  should  have  been  a  Messiah. 

Note  95,  Page  68. 

Mr.  Alcott.  Frank  is  very  decided;  he  tells  what  God 
ought  to  do  ;  he  thinks  God  does  wrong,  for  he  does  not  see  the 
spiritual  fact. 

Note  96,  Page  69. 

[Here  Mr.  Alcott  spoke  of  the  Maternal  Sense,  and  made  it 
one  with  the  Maternal  Love  that  watches  over  infancy  like 
a  second  Providence  —  God  made  visible  to  protect ;  and 
asked  them  if  they  felt  differently  towards  their  fathers 
and  mothers.  JYone  thought  they  loved  one  better  than 
the  other ;  but  some  said  they  felt  differently.  Charles, 
and  JVathan,  and  others,  said  they  felt  exactly  alike  about 
them.) 

Mr.  Alcott.  How'  do  you  know,  Charles,  which  you  are 
feeling  about  ? 

Charles.  I  know  which  I  am  thinking  about.  I  feel  about 
them  exactly  alike. 

Note  97,  Page  70. 

George  K.  I  don’t  think  so  much  about  dinner  as  I  did  then. 

Mr.  Alcott.  Do  you  think  Jesus  thought  about  his  dinner  ? 

Nathan.  I  don’t  think  he  cared  about  it  much  ;  he  eat  wThat 
was  given  to  him. 


NOTES. 


235 


Note  98,  Page  70. 

(Here  Mr.  Alcott  repeated  the  question,  and  all  expressed 
the  Idea  that  the  poor  were  happier  than  the  rich  —  why?) 

Charles.  Because  they  have  not  so  many  chances,  and 
anxieties,  and  do  not  have  to  think  about  so  many  bills. 

George  K.  The  poor  are  not  tempted  so  much  to  do  wrong. 

Emma.  I  think  Ihe  rich  can  be  as  happy  as  the  poor. 

Mr.  Alcott.  Those,  who  think  neither  riches  nor  poverty 
make  happiness,  may  stand  up. 

(All  rose.) 

What  does  happiness  depend  on  ? 

Charles.  On  the  state  of  mind. 

Mr.  Alcott.  Name  the  state  of  mind. 

Samuel  R.  Conscience  must  be  at  peace. 

Mr.  Alcott.  Happiness  depends  on  the  state  of  mind  first, 
and  secondly  on  the  use  we  make  of  it.  But  should  you  go  out 
in  the  street  and  ask  people  as  you  meet  them,  thus  —  Man! 
are  riches  essential  to  happiness  ?  Certainly,  he  would  say. 
Madam  !  are  riches  essential  to  happiness  ?  Why,  how  can  you 
ask  such  a  question  !  Boy  !  do  you  think  riches  essential  to  hap¬ 
piness  ?  Oh  yes! — how  could  I  have  good  dinners  and  rich 
clothes,  without  riches  ? 

I  am  very  glad  that  you,  so  early  in  life,  have  learnt  the  true 
view  of  this  subject.  And  now  I  want  each  of  you  to  ask  your¬ 
selves  this,  —  Are  my  father  and  mother  spiritual  persons  — 
are  they  devoted  to  the  culture  of  their  own  and  other  people’s 
spirits,  as  much  as  they  should  be,  or  do  they  care  more  than  1 
wish  about  outward  things  ?  I  do  not  wish  you  to  tell  me. 

Nathan.  I  am  sure  I  don’t  know. 

(JYone  of  the  rest  answered.) 


Note  99,  Page  71. 

(Here  most  of  them  confirmed  the  old  idea.) 

Emma.  Mr.  Alcott,  I  always  think  of  all  angels  looking  like 
Jesus  Christ. 


236 


NOTES. 


Note  100,  Page  71. 

Mr.  Alcott.  Is  God  with  you  ? 

Martha.  I  think  “God  with  us”  means  that  we  have 
Spirit,  and  God  is  in  our  spirit. 

Andrew.  God  is  in  our  Conscience. 

Mr.  Alcott.  Does  God  come  to  every  Parent  when  the 
Baby  comes? 

{Most  rose.) 

How  many  of  you  have  lost  the  God  you  brought  with  you  ?  Do 
those  that  sit  around  me  now,  have  as  much  of  God  in  them  as 
they  would  have  had  ? 

(./Vb  answer.) 

Is  God  with  us  when  we  walk  out  and  see  the  ocean,  and  moun¬ 
tains,  and  streams  ? 

{All  assented.) 

God  is  with  us  even  in  our  passion;  we  take  his  strength  to 
destroy  ourselves;  we  turn  God  round  against  himself. 

Note  101,  Page  72. 

Martha.  I  think  Jesus  is  Godlike. 

Charles.  I  think  he  is  God. 

Mr.  Alcott.  Who  think  Jesus  is  Godlike  ? 

{All  rose.) 

Who  think  Jesus  is  God  ? 

{Martha,  JYathan,  and  George  K.  sat  down.) 

You,  who  are  standing,  think  Jesus  is  Godlike  and  God  also  ? 
George  Iv.  I  think  he  is  only  Godlike. 

Note  102,  Page  73. 

Mr.  Alcott.  What  is  the  most  striking  fact  that  proves  God 
is  with  us  ? 

Emma.  God  is  with  us,  because  he  speaks  to  us  through  our 
Conscience. 


Note  103,  Page  73. 

Mr.  Alcott.  All  may  rise  who  think  there  is  any  sense  in 
which  the  body  is  God. 


NOTES. 


237 


(Aro  one  rose.) 

All  may  rise  who  think  there  is  no  sense  in  which  that  can  be 
said. 

(All  rose.) 

I  think  there  is  a  sense  in  which  the  body  may  be  called  God. 
Charles.  I  wish  you  would  explain  how. 

Mr.  Alcott.  I  cannot,  because  you  cannot  look  through 
Physiology ;  and  the  language  is  liable  to  misconstruction. 
George  spoke  very  well,  when  he  called  it  God’s  work. 


CONVERSATION  X. 


Note  104,  Page  79. 

(Here  the  children,  who,  during  the  above  pictures  had 
evinced  the  most  lively  pleasure,  and  occasionally  had 
added  circumstances  to  the  various  pictures,  (  George  K., 
for  instance,  giving  the  shepherds  a  dog,)  evinced  the  most 
lively  disgust,  and  said,  “  no,  no  !  ”  Some  stopped  their 
ears,  and  would  not  hear  any  more.  Mr.  Alcott  said , 
You  judge  William  too  quickly  ;  let  me  read  the  rest.  But 
even  after  he  had,  they  were  not  satisfied.) 

George  K.  Let  him  have  the  rags  if  he  wants  them,  but  at 
least  let  them  be  clean. 

Note  105,  Page  82. 

Charges.  Envy  is  an  inward  fire. 

Note  106,  Page  82. 

Mr.  Alcott.  Now  you  may  tell  what  Jesus  came  to  save 
us  from  ? 

Francis.  From  wickedness. 

Mr.  Alcott.  What  kind  of  wickedness  ? 

Charles.  From  anger. 

Nathan.  From  lying. 

Mr.  Alcott.  Why  not  from  eating  too  much,  drinking  too 
much,  getting  angry  ? 

Andrew.  Keeping  us  from  cheating,  swearing. 

Charles.  In  one  word,  from  punishment. 

Note  107,  Page  83. 

Mr.  Alcott.  Can  any  of  you  bring  peace  on  earth  and  good 
will  to  men  ? 

George  K.  Yes  ;  by  our  example. 


NOTES. 


239 


Note  108,  Page  84. 

Mr.  Alcott.  Was  there  joy  in  heaven  when  you  were 
born  ? 

Nathan.  There  was  some,  but  not  so  much  as  when  Jesus 
was  born. 

Mr.  Alcott.  Who  think  birth  is  a  time  for  joy  in  heaven 
and  earth  ?  * 

(All  rose.) 

It  says,  also,  that  there  is  joy  in  heaven  when  a  sinner  repents, 
and  you  say,  George,  that  it  is  the  new  birth.  Repentance  makes 
us  to  be  born  over. 

George  K.  Yes. 

Mr.  Alcott.  What  has  been  the  subject,  to-day? 

Andrew.  Spirits  taking  on  a  body. 

Mr.  Alcott.  Yes  ;  the  Soul’s  birth  to  the  eyes.  The  eyes 
double  our  souls.  The  senses  double  our  vision.  They  reveal 
the  Soul’s  shape,  as  figured  in  a  body  of  flesh. 


CONVERSATION  XI, 


r  ~ 


Note  109,  Page  87. 

( Here  Mr.  Alcott  ashed  what  they  had  to  say  on  the  rite  of 
Christening  ;  and  asked  what  the  baptism  of  a  child  meant 
to  them.  He  then  described  the  rite  as  administered  in 
different  churches.) 

Charles.  I  should  think  it  meant  to  purify;  hut  the  child 
is  too  young  to  be  purified,  unless  it  represents  that  it  must  con¬ 
tinue  pure. 

Nathan.  It  is  to  show  there  is  purity  in  the  child. 

Mr.  Alcott.  Water  is  the  grand  purifier  of  all  outward 
things.  If  there  was  no  water  in  the  world,  we  should  all  decay 
and  corrupt.  VThat  should  you  think  would  be  the  effect  on  pa¬ 
rents  of  seeing  their  children  sprinkled  with  water  ?  Should  you 
think  there  would  be  any  good  effect  ? 

Charles.  It  shows  the  parents  how  to  keep  their  children 
pure. 

Mr.  Alcott.  In  some  churches  the  parents  promise  to 
bring  up  the  child  in  a  Christian  way.  And  when- there  are  no 
parents,  there  are  other  persons  who  promise,  which  are  called 
god-parents.  In  some  churches  there  is  no  Christening  of  child¬ 
ren,  but  grown  people  only  are  baptized  by  being  plunged  into 
the  water  by  the  minister. 

Charles.  Yes;  I  once  saw  twenty-five  people  immersed  at 
the  same  time. 

Mr.  Alcott.  Water  purifies  the  body,  and  is  an  emblem 
of  the  Soul’s  being  purified  from  inordinate  appetites  and  pas¬ 
sions. 


Note  110,  Page  90. 


Mr.  Alcott.  How  many  think  impatience  a  sin  now  ? 
{Almost  all.) 


NOTES. 


241 


Who  of  you  are  frequently  guilty  of  that  sin  ? 

{All  rose  but  one.) 

How  many  think  that  if  you  could  master  impatience,  you  could 
master  all  other  sins  ? 

{All  but  George  B.) 

Does  not  almost  all  sin  begin  in  impatience  ?  impatience  leads  to 
worrying,  to  anger,  and  anger  to  hard  words,  and  hard  words  to 
blows. 

George  K.  Yes  ;  but  it  would  not  master  appetite. 

Mr.  Alcott.  Is  there  not  a  good  deal  of  impatience  in  the 
appetites,  when  they  want  their  dinner  ?  What  is  the  opposite  of 
impatience  ? 

Charles.  Patience  is  the  opposite  of  impatience. 

Mr.  Alcott.  Who  think  Jesus  Christ  was  patient  always  ? 

( All  held  up  hands.) 

What  word  means  a  state  of  mind  above  all  trouble  ? 

Charles.  Patience. 

Mr.  Alcott.  Including  patience  —  God  has  it.  Only  think 
of  God  getting  in  a  passion ! 

Nathan.  God  would  not  be  God  if  he  was  in  a  passion. 

Mr.  Alcott.  Are  you  like  God  when  you  do  ? 

Francis.  Not  the  least  like  God. 

Mr.  Alcott.  I  must  tell  you  the  word  I  mean,  —  Repose. 
People  that  have  repose  are  less  troubled  about  outward  things. 
They  look  down  on  the  world  as  God  does.  The  greatest  Souls 
are  full  of  repose. 


Note  111,  Page  90. 

Charles.  I  have  changed  my  opinion  now. 

Note  112,  Page  90. 

Mr.  Alcott.  Do  you  labor  to  keep  your  patience,  to  take 
things  kindly  ? 

Francis.  I  do  some. 

Mr.  Alcott.  How  many  of  you  have  improved  in  bearing 
disagreeable  things,  have  tempers  better  than  they  were  several 
years  ago  ? 

( Most  stood  up.) 

VOL.  I.  21 


242 


NOTES. 


Note  113,  Page  91. 

Samuel  R.  Jesus  meant  to  teach  us  not  to  mind  the  body’s 
pain. 

Charles.  It  is  of  small  consequence,  when  the  body  is 
hurt  to  make  the  spirit  better. 

Mr.  Alcott.  Do  you  suppose  that  he  was  conscious  at  this 
time,  and  intended  to  set  an  example  ? 

(All.) 

And  you  think,  Charles,  that  pain  is  of  no  consequence,  if  it  makes 
us  better.  People  who  suffer  the  most  are  often  the  best.  People 
who  suffer  least  do  not  know  much.  Can  you  name  any  suffer¬ 
ing  that  has  made  you  better  ? 

Charles.  When  I  have  been  punished  and  my  body  has 
been  hurt,  as  when  you  punish  me  on  the  hand.  But  when  I 
punish  you  I  feel  worse,  because  I  know  that  you  have  done 
nothing  wrong,  and  I  have  nothing  to  feel  angry  about,  as  you 
have  all  the  bodily  part,  and  I  had  rather  be  punished  some 
other  way  any  time. 

Mr.  Alcott.  As  many  of  the  rest  of  you,  as  have  felt  a 
great  deal  more  when  they  have  punished  me,  than  when  pun¬ 
ished  themselves,  may  rise. 

(All  who  had  been  so  punished  rose.) 

When  one  person  gives  himself  up  to  be  punished  by  another, 
what  do  you  call  it  ? 

Several.  Self-sacrifice. 

Mr.  Alcott.  And  perhaps  circumcision  is  an  emblem  of 
self-sacrifice. 


Note  114,  Page  91. 

Mr.  Alcott.  What  is  the  Holy  Ghost  ? 

Nathan.  I  don’t  think  it  ought  to  be  called  God’s  Ghost, 
but  Spirit. 

Mr.  Alcott.  How  does  the  Holy  Spirit  work? 

Nathan.  In  our  body. 

Mr.  Alcott.  How  does  it  get  into  the  body? 

Nathan.  Through  our  mind. 

Charles.  It  means  good  spirit. 

Mr.  Alcott.  Have  any  of  you  ever  felt  the  Holy  Ghost 
influencing  you,  and  when  ? 


NOTES. 


243 


Nathan.  When  I  obey  my  father  and  mother. 

Mr.  Alcott.  In  what  does  it  act? 

George  K.  In  Conscience. 

Nathan.  In  all  our  faculties. 

Charles.  Conscience  told  Simeon  it  was  Jesus. 

Mr.  Alcott.  I  asked  if  any  of  you  had  felt  the  influence 
of  the  Holy  Spirit. 

Frank.  Yes. 

( Others  held  up  hands.) 

Mr.  Alcott.  Now  I  want  to  know  whether  you  have  been 
ever  conscious  of  something  working  in  you  which  you  think 
was  the  Holy  Spirit. 

Franklin.  I  did  once. 

Mr.  Alcott.  I  should  like  an  instance.  If  you  have  ever 
felt  something  which  illuminates,  enlightens,  presses  you  on  — 
something  you  cannot  resist  —  when  every  thing  was  clearer  — 
when  it  seemed  as  if  now  the  whole  truth  was  found.  It  did  not 
seem  yourself. 

(JVo  one  gave  an  instance .) 

What  is  the  best  name  for  this  feeling,  this  illumination  ? 

Charles.  Is  it  the  supernatural  ? 

Mr.  Alcott.  The  supernatural  is  in  it. 

Charles.  Is  it  Revelation  ? 

Mr.  Alcott.  Revelation  is  in  it. 

Nathan.  Is  it  belief? 

Mr.  Alcott.  Belief  is  only  in  the  head. 

Charles.  Religion. 

Mr.  Alcott.  Did  you  ever  hear  the  word  Inspiration  ?  In¬ 
spire  means  to  breathe  in.  God  acts  from  the  other  side  in  inspir¬ 
ing  you.  A  great  many  people  go  outward  to  find  God. 

Nathan.  God  inspires  by  outward  things. 

Mr.  Alcott.  In  looking  at  the  Beautiful,  without,  we  see 
signs  of  the  inward,  and  God  inspires  us. 

Note  115,  Page  91. 

Mr.  Alcott.  Do  you  think  that  those  who  looked  on  the 
sufferings  of  Jesus  found  out  what  was  in  themselves? 

(No  answer.) 


244 


NOTES. 


What  did  Simeon  mean  by  the  sword  ? 

Charles.  To  see  Jesus  so  much  hurt  pierced  Mary. 

Mr.  Alcott.  How  does  a  mother  feel  when  her  child  is 
hurt  ?  Think  of  your  mothers. 

Charles.  Once  I  was  very  much  hurt,  and  my  mother 
never  likes  to  see  the  scar,  it  makes  her  feel  so. 

Mr.  Alcott.  The  Maternal  Sentiment. 


CONVERSATION  XII. 


Note  116,  Page  94. 

Nathan.  I  thought  the  star  was  John’s  spirit  before  it  was 
born. 

Note  117,  Page  96. 

Mr.  Alcott.  Why  did  I  check  Josiali  ? 

Francis.  Because  there  was  not  time. 

Charles.  Because  he  was  going  into  outward  things  so 
much. 


Note  118,  Page  98. 

Mr.  Alcott.  How  many  of  you  feel  that  the  wrong  things 
you  do  come  into  your  dreams  and  punish  you  ?  Such  may  rise. 
( Some  rose.) 

Such  of  you  as  have  been  rewarded  in  your  sleep  may  rise. 
(Some.) 

How  were  you  rewarded  ? 

Some.  I  thought  of  pleasures  to  come. 

Mr.  Alcott.  What  sort  of  pleasures,  —  outward?  Are 
good  people  rewarded  by  outward  pleasures? 

Several.  No. 

Mr,  Alcott.  What  is  one  of  the  inward  rewards?  Is  a 
mother’s  love  inward  ?  And  do  you  dream  of  her  smiling  face 
when  you  do  right  ? 

One.  Yes. 

Mr.  Alcott.  We  may  dream  fancy  things,  but  I  am  not 
talking  of  these  all  this  while,  but  of  conscience  dreams ;  con¬ 
science  dreams  are  worth  something ;  sense  dreams,  nothing. 

21* 


246 


NOTES. 


Note  119,  Page  99. 

Mr.  Alcott.  Why  should  this  star  be  in  the  East? 
Charles.  Because  there  the  sun  rises. 

Mr.  Alcott.  Why  does  the  sun  rise  in  the  East. 

(No  answer.) 

What  is  sun  rising  an  emblem  of? 

(After  a  while  he  added,) 

What  is  that  act  called,  which  brings  forth  the  Spirit  to  the  eyes  ? 
Charles.  Birth. 

Mr.  Alcott.  What  is  the  spirit  born  from  ? 

Charles.  From  Spirit,  from  God. 

Mr.  Alcott.  Then  is  not  the  East  the  emblem  of  God? 
and  whefe  should  Wise  Men  come  from,  if  not  from  the  East? 
Wisdom  comes  from  the  birth-place  of  light  and  life.  The  star 
was  an  emblem  of  Holiness.  Some  of  the  light  came  down  and 
stood  over  the  place  where  the  child  was.  Is  not  the  Soul  a 
spiritual  star  which  glitters  out  at  the  eyes  ? 

Note  120,  Page  100. 

Mr.  Alcott.  Can  you  find  out  any  thing  by  the  shape  of 
the  head  ? 

Samuel  R.  I  think  we  can  somewhat. 

Charles.  I  don’t  think  it  can  be  trusted, 

Mr.  Alcott.  When  you  see  a  man  with  a  low  forehead, 
what  do  you  think  about  him  before  you  hear  him  speak  ? 
Charles.  I  judge  more  by  the  face. 

Mr.  Alcott.  I  think  there  is  more  to  be  learnt  by  the  face. 
Samuel  R.  Phrenologists  often  come  pretty  near. 
Charles.  They  only  guess. 

Mr.  Alcott.  It  is  a  beautiful  system  of  guess  work,  at 
least.  But  what  is  Nature  the  phrenology  of? 

Nathan.  The  Phrenology  of  Spirit. 

Charles.  I  don’t  see  why  you  should  call  it  Phrenology. 
Mr.  Alcott.  Its  objects  are  signs  of  mind. 

Charles.  I  think  you  can  judge  best  of  men  by  what  they 
say,  if  they  speak  the  truth. 

Emma.  I  think  we  can  judge  by  actions  best. 

Mr.  Alcott.  Yes;  words  are  deceptive  signs ;  and  actions 
sometimes  tell  lies. 


NOTES. 


247 


Note  121,  Page  102. 

Mr.  Alcott.  Are  there  any  Child-Worshippers  now  —  any 
Wise  Men  now  that  worship  children  ? 

Emma.  I  think  they  worship  what  is  spiritual  and  Godlike  in 
in  them. 

Mr.  Alcott.  In  all  children  as  in  Jesus? 

Emma.  Wes;  except  that  they  do  not  give  gifts.  They  wor¬ 
ship  by  feeling. 

Mr.  Alcott.  We  should  have  the  same  feeling  when  we 
see  a  pure  child  as  when  we  feel  God  within  us.  What  if  every 
body  worshipped  children,  would  it  not  be  a  different  world  from 
what  it  is  now  ?  How  would  it  be  ? 

Charles.  Why  they  would  worship  little  babies. 

Emma.  It  would  be  different  from  what  it  is  now. 

Mr.  Alcott.  And  if  they  began  worshipping  little  babies, 
and  went  on  worshipping,  and,  bye  and  bye,  the  babies  joined  in, 
what  would  be  worshipped  ? 

Some.  Spirit. 

Mr.  Alcott.  If  we  do  not  worship  our  babies,  whom  we 
have  seen,  how  shall  we  worship  God  whom  we  have  not  seen? 
Have  any  of  you  been  worshipped  ? 

Francis.  Only  by  our  mothers. 

Note  122,  Page  102. 

Mr.  Alcott.  Did  you  ever  see  that  face  spoiled  ? 

( Some  assented.) 

How  long  does  it  take  to  spoil  a  face  ? 

Charles.  About  a  year. 

Mr.  Alcott.  How  many  keep  their  spiritual  faces  ? 

Charles.  Why,  I  never  saw  more  than  twelve  babies,  and  I 
cannot  say ;  but  it  takes  a  good  while  to  get  the  good  out  of  them, 
by  letting  them  eat  and  drink  too  much. 

Mr.  Alcott.  And  then  what  changes  take  place? 

Francis.  They  begin  to  look  dull. 

Mr.  Alcott.  And  the  brow  comes  down,  and  the  head 
grows  out  back,  instead  of  growing  high  towards  heaven,  and  the 
hands  begin  to  scratch,  and  there  is  quarrelling. 


248 


NOTES. 


Charles.  Mr.  Alcott,  I  think  if  people  would  only  wash 
their  children’s  faces !  When  I  was  coining  to  school  I  saw  a 
little  child,  whose  face  seemed  to  be  struggling  with  the  dirt,  as 
if  it  did  not  know  what  to  do. 

Mr.  Alcott.  Yes;  and  don’t  you  think  it  felt  there  was 
something  wrong  ?  What’s  the  matter  ?  it  seemed  to  say  —  why 
can’t  I  do  as  I  used  to  do :  why  am  I  not  free  ?  How  many  of 
your  faces  are  what  they  ought  to  be  ?  How  many  have  too 
much  behind  —  their  faculties  are  doing  faculties,  not  thinking 
faculties  —  like  a  ship  without  any  steerer. 

Charles.  There’s  Phrenology  again  ! 

Note  123,  Page  103. 

(Here  Mr.  Alcott  asked  some  more  questions  of  the  same 
kind,  and  when  the  children  acknowledged  the  Souls  in 
their  brothers  and  sisters,  asked  them  if  they  ever  struck 
them,  or  looked  cross,  and  which  they  thought  most  of,  their 
Souls  or  Bodies.) 


CONVERSATION  XIII. 


Note  124,  Page  104. 

{Here  Mr.  Alcott  asked,  how  many  of  them  thought  that  by  . 
studying  the  stars  they  would  learn  their  own  fate.  He 
described  casting  horoscopes,  and  said  some  people  still 
believed  in  astrology,  yet  now  people  studied  their  babies’ 
horoscopes  in  their  own  characters.) 

Note  125,  Page  104. 

Mr.  Ai.cott.  What  was  the  ether  kind  of  wisdom  ? 
Martha.  Spiritual. 

Mr.  Alcott.  Which  world  do  you  study  for  that  kind  of 
wisdom  ? 

Francis.  The  inward  world. 

Emma.  Because  the  inward  world  includes  the  outward. 

Mr.  Alcott.  Which  makes  us  wisest  ? 

Francis.  The  spiritual. 

Charles.  Both. 

Mr.  Alcott.  Yes;  both  are  desirable. 

Note  126,  Page  109. 

Mr.  Alcott.  What  was  the  feeling  that  filled  Herod  ? 
Have  you  any  feeling  within  you,  which,  carried  out,  would  lead 
to  such  an  act  ? 

George  K.  Anger. 

Charles.  Revenge  —  madness. 

Mr.  Alcott.  Not  the  madness  of  insanity. 

Andrew.  Passion. 

Herbert.  Envy. 

Martha.  Hatred. 

Emma,  Cruelty, 


250 


NOTES. 


Mr.  Alcott.  Was  Herod  worse  than  you,  when  he  was 
born  ? 

(JYone  thought  so.) 

I  ^ 

Note  127,  Page  109. 

Mr.  Alcott.  The  stars  might  have  influenced  his  imagina¬ 
tion.  Superstition  makes  people  cruel.  He  feared  that  lie  should 
lose  his  throne. 

Charles.  Why  did  the  soldiers  obey  him  ? 

Mr.  Alcott.  He  was  a  despot.  To  disobey  him  would 
have  been  instant  death. 

George  K.  I  should  rather  have  died  than  to  have  done 
such  a  thing. 

Mr.  Alcott.  Could  you  expect  much  moral  courage  from 
them  ? 

Charles.  I  should  rather  they  would  have  destroyed  men 
and  women. 

Mr.  Alcott.  Yes;  and  soldiers  rarely  do  hurt  children. 
Sometimes  they  have  done  so ;  but  the  roughest  soldier  usually 
respects  a  mother's  feelings. 

Note  128,  Page  110. 

Mr.  Alcott.  Have  any  of  you  felt  pleasure  in  seeing  others 
punished  when  they  have  troubled  you  ? 

Charles.  I  don’t  —  because  I  think  that  if  I  had  not  been 
here,  they  would  not  be  punished. 

Mr.  Alcott.  Why  do  you  tell  me  of  the  faults  of  others  ? 

Charles.  Because  I  don’t  want  them  to  do  so  to  me  or  to 
any  body  else. 

(Mr.  Alcott  cross-questioned  Charles,  and  he  said  that  he 
took  no  pleasure  at  all  in  seeing  others  punished ;  that 
as  far  as  they  were  hurt,  he  was  sorry ;  that  however 
angry  he  might  he,  a  hoy's  being  punished  took  all  his 
anger  away.) 

Samuel  R.  I  sometimes  think  they  deserve  it;  but  I  take 
no  pleasure  in  their  punishment. 

Emma.  No. 


NOTES# 


251 


Martha.  I  sometimes  do,  when  they  have  plagued  me. 

Mr.  Alcott.  Do  you  think  Herod  had  this  feeling  ? 

Several.  He  did  not  think  those  babies  deserved  punish¬ 
ment. 

Mr.  Alcott.  No;  it  was  selfish  love  of  power.  I  think 
Josiah’s  reason  was,  that  the  dramatic  effect  took  his  eye.  And 
that  is,  I  suppose,  the  reason  why  people  go  to  hangings. 
They  feel  sorry  for  the  man,  but  they  want  to  see  how  it  is 
When  I  was  sixteen  years  old  I  walked  sixteen  miles  with 
Dr.  Alcott*  to  see  a  man  hanged  ;  and  when  he  was  thrown  off 
I  fainted  away.  I  had  no  pleasure  in  it.  —  And  again,  at  an¬ 
other  time  I  went  to  a  Prison,  and  saw  the  prisoners  come  up 
a  ladder  from  below,  where  they  were  obliged  to  sleep.  They 
came  up  at  the  point  of  the  bayonet,  and  were  chained  and  put 
to  their  work. 

Emma.  I  should  not  want  to  go  to  such  a  place. 

Mr.  Alcott.  No;  I  did  not  get  over  it  for  some  time.  I 
had  no  idea  of  what  I  was  going  to  see. 


*  Editor  of  the  Moral  Reformer;  House  that  I  Livo  in  ;  The  Young  Moth¬ 
er  ;  and  other  popular  books. 


CONVERSATION  XIV. 


Note  129,  Page  111. 

Mr.  Alcott.  What  do  you  think  Jesus  used  to  do  when 
a  boy  ? 

{Most  of  them  expressed  a  difficulty  in  conceiving  him  a 
boy  —  except  when  talking  in  the  Temple.) 

Charles.  I  think  of  him  in  his  father’s  carpenter’s  shop 
making  crosses  and  tombs  and  such  things.  And  I  think  he 
would  try  to  carve  out  God. 

Recorder.  That  is  the  last  thing,  Charles,  that  a  Jew 
would  think  of  carving,  as  it  broke  the  first  commandment. 

Mr.  Alcott.  But  you  mean,  Charles,  that  he  would  strive 
to  express  an  Idea  by  it.  Yes  ;  it  is  plain  Jesus  had  something 
of  an  Artist’s  mind ;  else  his  language  had  not  been  so  pictur¬ 
esque.  He  was  in  Egypt  among  splendid  works  of  art  in  his 
childhood,  which  perhaps  helped  out  his  imagination.  Who  do 
you  think  taught  him  to  read  ? 

Franklin.  He  taught  himself. 

Martha.  I  never  thought  he  learnt  any  thing  from  books. 

Emma.  I  think  his  mother  helped  him  learn. 

Note  130,  Page  113. 

Mr.  Alcott.  What  is  God’s  business  ? 

George  K.  To  do  what  he  wants  us —  act  out. 

Martha.  To  set  good  examples. 

Charles.  Keeping  free  from  doing  wrong;  and  not  giving 
up  to  temptation. 

Mr.  Alcott.  Such  of  you  as  think  that  you  have  not  always 
been  about  your  father’s  business  may  stand  up. 

{All  rose.) 


NOTES. 


253 


Note  131,  Page  115. 

Mr.  Alcott.  Now  I  want  to  know  how  it  was  that  Jesus 
knew  so  much  more  than  others,  when  he  was  twelve  years  old. 

Francis.  Because  he  was  a  great  deal  better. 

George  K.  Because  he  used  his  faculties  more. 

Mr.  Alcott.  Suppose  you  had  used  your  nature,  and  list¬ 
ened  as  Jesus  did,  like  good  sons.  Josiah  thinks  God  made  Jesus 
think — George  seems  to  think  we  must  live  up  to  Inspiration, 
or  it  will  not  come  down  to  us. 

Mr.  Alcott.  Why  are  you  not  Christs? 

Franklin.  Because  we  are  not  good  enough. 

Mr.  Alcott.  Might  you  not  have  been  ? 

( They  assented .) 

Might  you  not  have  been  talking  on  spiritual  subjects  now,  so 
as  to  astonish  people  as  Jesus  did  the  doctors,  if  you  had  been 
faithful  to  what  was  in  you  ? 

( They  assented .) 

Note  132,  Page  115. 

Mr.  Alcott.  Does  God  help  you  as  much  as  he  did  Jesus. 

Charles.  I  think  he  helps  us  in  proportion  —  as  much  as 
we  deserve. 

Mr.  Alcott.  He  offers  just  as  much,  but  you  do  not  take 
it.  All  that  think  that  if  you  did  all  you  could,  God  would 
help  you  as  he  did  Jesus,  may  rise. 

(Most  rose.) 

What  makes  the  difference  ?  Is  it  not  a  choice  of  the  Will  ? 

Note  133,  Page  117. 

(Here  Mr.  Alcott  asked  for  more  emblems  of  growth.) 

Charles.  A  butterfly  coming  out  of  the  chrysalis. 

George  K.  A  painter  makes  a  picture  and  brings  out  more 
and  more  of  what  he  means. 

Francis.  A  rose  coming  out  of  the  bud. 

Martha.  Leaves  coming  out  of  a  tree. 

Charles.  I  have  seen  a  picture  of  a  rose,  in  which  there 
was  a  little  angel  5  and  I  can  think  first  of  the  bud,  then  the 
flower,  then  the  angel  coming  out  and  flying  round. 

22 


VOL.  I. 


254 


NOTES. 


Note  134,  Page  117. 

Mr.  Alcott.  Do  you  suppose  it  possible  for  children  to 
make  remarks  which  would  make  their  parents  better  ? 

Francis.  I  don’t  see  why  they  should  not. 

Mr.  Alcott.  Suppose  a  child  is  well  instructed  in  spiritual 
things,  and  converses  on  these  with  his  parents,  and  makes  them 
understand  better  than  they  did  before,  though  they  had  learned 
these  before. 

( One  asked ,  how  could  that  be  ?) 

Because  the  child  understands  his  own  nature ;  which  gives  him 
the  meaning  of  all  words  and  all  instruction. 

Note  135,  Page  118. 

[Here  Mr.  Alcott  said ,  Perhaps  he  was  not  aware  that  he 
knew  more  than  they  did.  He  inquired,  and  listened  to 
what  they  said,  and  then  answered  what  was  in  his  mind 
simply.  The  children  here  that  listen  best,  answer  best, 
and  some  answers  given  here  have  surprised  people,  and 
they  have  wondered  how  young  children  should  understand 
such  things .) 

Emma.  I  don’t  think  we  know  much. 

Mr.  Alcott.  No;  and  self-knowledge  is  not  likely  to  make 
people  vain ;  but  knowledge  of  rocks  and  shells  and  such  out¬ 
ward  things  often  does. 

Emma.  I  heard  that  a  person  said,  that  he  should  think  we 
would  know  too  much  to  say  such  things  as  we  do. 

Mr.  Alcott.  I  suppose  he  did  not  understand  what  you 
meant  by  the  things  you  said. 

Note  136,  Page  118. 

Mr.  Alcott.  Did  Jesus  go  there  to  teach  or  to  be  taught? 
I  have  often  been  taught  by  what  very  small  children  have  said  ; 
and  astonished  at  their  answers.  I  think  Jesus  went  there  to  be 
taught;  but  his  very  questions  taught  them.  Has  truth  any 
age  ?  Is  it  not  always  the  same  in  young  and  old  ?  Is  it  not  im¬ 
mortal  ?  Truth  is  old. 

Charles.  Yes;  because  it  always  was. 


NOTES. 


255 


Mr.  Alcott.  And  Truth  is  young;  it  is  perpetually  re¬ 
newing  itself.  All  wisdom  is  not  in  grown  up  people. 

Note  137,  Page  120. 

Mr.  Alcott.  Children  are  often  about  their  father’s  busi¬ 
ness  and  parents  are  so  much  interested  in  their  own,  that  they 
do  not  know  it.  Suppose  a  child  is  reading  a  book  which  in¬ 
terests  its  mind  very  much,  and  its  mother  calls  it  off  and  says, 
go  and  buy  me  a  glass  of  gin,  would  that  be  calling  him  to  or 
from  his  father’s  business  ?  And  when  fathers  keep  their  child¬ 
ren  at  work  and  give  them  no  education,  yet  all  the  time  they 
can  obtain,  the  children  devote  to  their  own  improvement  —  is 
not  that  “  the  Father’s”  business?  Very  often  children  are 
absorbed  in  what  interests  them,  and  their  parents  reprove 
them,  and  yet  they  may  be  about  their  “  Father’s  business.” 
When  a  little  infant  is  playing,  is  it  not  about  its  “Father’s  busi¬ 
ness  ?”  and  you  should  not  roughly  interrupt  it.  Now  let  me 
ask  you  one  question  more  —  Do  you  think  your  parents  sympa¬ 
thize  with  you  as  much  as  you  would  like  to  have  them  ? 

(All  rose.) 

Do  you  think  Mr.  Alcott  does  ? 

Charles.  Not  so  much  as  my  father  and  mother;  but  a 
great  deal. 

( The  rest  raised  hands  in  assent ,) 


CONVERSATION  XV. 


Note  138,  Page  121. 

Mr.  Alcott.  Tell  me  what  you  now  think. 

Andrew.  I  think  he  wras  doing  good  to  people,  making  them 
better. 

Mr.  Alcott.  Was  he  running  of  errands  for  his  mother, 
and  helping  his  father  and  mother? 

Francis.  No  indeed. 

Emma.  I  think  he  was  doing  things  of  that  kind. 

Charles.  I  think  that  all  the  time  he  had,  he  devoted  to 
reading,  especially  the  Bible,  and  all  the  money  he  had  he  saved 
in  order  to  buy  good  books,  which  he  read. 

Mr.  Alcott.  You  think  he  cultivated  his  mind.  Do  you 
think  he  studied  Nature  ? 

Martha.  Yes;  he  went  into  the  Creation,  and  heard  the 
birds  sing,  and  saw  the  flowers,  and  the  streams. 

Mr.  Alcott.  You  do  not  think  then  that  his  eye  was  dull. 
Did  he  grow  over  Nature,  or  did  Nature  grow  over  him  ? 

Charles  and  Others.  He  grew  over  Nature. 

Mr.  Alcott.  Have  you  ever  imagined  what  kind  of  a  per¬ 
son  the  father  of  Jesus  was  ? 

Francis.  I  think  he  had  a  long  beard,  and  was  rather  old. 

Charles.  I  think  he  was  a  plain  man,  and  went  to  church, 
and  was  very  decided  in  his  manner  about  things;  not  but  that  he 
was  perfectly  kind,  hut  he  wTould  set  his  foot  down,  and  say 
things  should  be  so  and  so. 

Andrew.  I  think  he  looked  like  the  bust  of  Plato.  ( Point¬ 
ing  to  the  corner  of  the  room.) 

Mr.  Alcott.  How  does  Mary  represent  herself  to  you  ? 

Martha.  I  think  she  wTas  young,  and  her  hair  fell  over  her 
neck. 

Emma.  I  think  she  was  very  beautiful. 


NOTES. 


257 


Mr.  Alcott.  Do  you  mean  inward  or  outward  beauty  ? 

Emma.  Both. 

Charles.  I  think  she  was  an  angel  before  she  was  a  woman. 
It  seems  to  me,  as  if  she  must  have  been. 

Andrew.  I  think  she  looked  like  an  angel,  and  like  a 
woman  too. 

Samuel  R.  I  thought  she  was  very  beautiful. 

Charles.  I  thought  she  had  a  great  deal  of  maternal  feeling, 
and  that  made  her  beautiful;  and  that  she  looked  like  the  Circas¬ 
sian  women,  very  simple,  and  when  not  engaged  in  cleaning 
up  her  house,  Jesus  was  sitting  by,  reading  to  her.  Her  eyes 
were  dark  blue. 

Frank.  I  think  they  were  light  blue. 

Charles.  And  her  hair  was  black. 

Emma.  I  thought  it  was  brown. 

Mr.  Alcott.  I  always  have  imagined  her  of  light  complex¬ 
ion,  with  delicate  features,  full  blue  eyes  and  light  hair ;  and 
that  the  Son  resembled  the  Mother. 

Charles.  I  think  of  Jesus  reading  to  her,  and  when  he 
could  not  pronounce  a  word  his  mother  would  take  a  needle  and 
point  out  the  letters,  and  show  him  how  the  word  was  spelt. 

Mr.  Alcott.  Well !  I  never  thought  of  Jesus  as  learning  to 
read,  but  as  a  quiet,  meditative  Child,  who  observed  his  own 
Nature,  and  Creation. 

Emma.  When  he  was  not  engaged  for  his  parents,  I  think 
his  usual  occupation  was  to  go  out  into  the  woods  to  walk. 

Martha.  Sometimes  I  think  he  had  a  book  in  his  walks. 

Charles.  I  think  he  had  a  garden,  and  every  day  he  went 
into  it  and  gathered  flowers  for  his  mother. 

Mr.  Alcott.  Yes  ;  I  have  seen  a  very  beautiful  picture  of 
Jesus  in  his  childhood,  with  flowers  in  his  hands.  He  liked  to 
be  influenced  by  Nature;  he  wa3  imaginative;  he  had  a  mag¬ 
nificent  imagination;  he  was  poetical;  he  seemed  to  have  every 
thing  in  his  mind;  it  was  a  perfect  mind  —  good  Sense,  just 
Judgment,  entire  Faith.  He  grew  up  like  a  tree  in  the  midst 
of  Nature.  The  scenery  around  Nazareth  was  very  impres¬ 
sive.  Nazareth  was  not  a  city,  but  a  town. 

Emma.  I  think  if  I  could  draw,  I  could  show  exactly  how 
the  house  looked  in  which  he  lived,  I  seem  to  see  it  so  clearly. 

22* 


258 


NOTES. 


Mr.  Alcott.  I  suppose  there  was  a  great  deal  of  repose 
around  it;  no  harsh  noises;  and  Jesus  was  generally  alone  ;  he 
could  not  find  many  companions  who  could  understand  him ;  and 
he  would  walk  in  the  woods. 

Nathan.  I  should  think  there  would  be  tigers  in  the  woods. 

Charles.  He  was  not  afraid  of  any  tigers. 

Mr.  Alcott.  No;  Simplicity  is  never  afraid. 

Note  139,  Page  122. 

Mr.  Alcott.  What  word  expresses  yielding  to  instruction 
easily  ?  It  is  a  beautiful  word. 

Emma.  Submissive. 

Mr.  Alcott.  There  is  submission  in  it. 

George  B.  Obedience. 

Mr.  Alcott.  It  leads  to  obedience.  I  must  tell  you  the 
word  ;  it  is  docility. 

Charles.  I  thought  that  word  applied  to  animals. 

Mr.  Alcott.  Animals  have  it,  but  it  may  be  applied  to 
men.  Andrew  is  docile  ;  Emma  is  docile  ;  Charles  disputes;  he 
has  a  sturdy  will ;  he  does  not  like  to  bend.  The  opposite  of 
docility  is  obstinacy  ;  the  excess  of  docility  is  weakness.  Je¬ 
sus  was  docile,  asking  and  receiving,  ready  to  be  taught.  Who 
among  you  are  docile  ? 

(  Some.) 

The  opposite  of  docility  is  frowardness  also. 

Note  140,  Page  123. 

( Here  Mr.  Alcott  repeated  these  questions,  and  asked  if  they 
felt  as  ready  to  obey  as  ivas  best ,  and  as  they  wished  to.) 

Charles.  Towards  my  parents  I  feel  willing;  I  don’t  know 
as  I  do  towards  others. 

Mr.  Alcott.  Do  you  think  you  are  docile  ? 

Charles.  Yes. 

Mr.  Alcott.  I  do  not.  I  must  differ  from  you  in  this.  I 
think  you  lack  docility.  I  am  not  aware  that  any  of  you  have 
ever  acknowledged  that  you  avoided  doing  wrong  from  the  fear 
of  punishment. 

Nathan.  Josiah  has. 


NOTES. 


259 


Mr.  Alcott.  How  is  it  now  ? 

Emma.  I  have  been  influenced  by  it  sometimes. 

(  Several  others  acknowledged. ) 

Mr.  Alcott.  I  think  I  was  influenced  by  the  fear  of  pun¬ 
ishment  when  I  was  a  boy  ;  and  I  want  you  all  to  think  if  you 
do  not  sometimes  think  among  other  motives  for  obedience,  that 
if  you  do  wrong  you  may  have  a  clap  on  the  hand,  or  be  punished 
some  other  way. 

Charles.  I  am  not  afraid  of  being  clapped  on  the  hand. 

Mr.  Alcott.  I  am  not  sure  that  you  are  not  sometimes  in¬ 
fluenced  by  the  thought  of  that  among  other  things. 

Charles.  I  am  not ! 

Mr.  Alcott.  I  hope  you  will  not  get  excited  on  this  sub¬ 
ject,  Charles.  You  mean  that  you  can  bear  it,  and  you  do  bear 
it  very  well ;  but  I  think  it  is  not  agreeable  to  you. 

Charles.  No  ;  not  agreeable  ;  but  I  am  not  kept  from  wrong 
by  fear  of  it. 

Emma.  When  I  do  wrong  I  never  think  of  doing  it  till  I 
have  done  it,  and  then  I  know  it. 

Mr.  Alcott.  You  do  not  premeditate  evil.  How  many  of 
you  premeditate  doing  wrong  ? 

( Several  rose  ;  Emma  also.) 

You  think  something  may  be  done,  which  you  know  is  wrong, 
yet  you  do  it. 

Nathan.  I  am  not  kept  from  doing  it  by  being  clapped  on 
the  hand. 

Charles.  Nor  I. 

Note  141,  Page  123. 

Hales.  I  remember  that  time,  and  I  remember  the  very  day 
before  that  he  struck  his  sister. 

Nathan.  Hales  never  went  into  my  house. 

Ha  les.  But  I  saw  that! 

Mr.  Alcott.  Did  you  know,  at  the  time,  that  you  had  done 
wrong  within  six  months? 

Nathan.  I- suppose  I  had  felt  bad. 

(He  did  not  acknowledge  any  more.) 

Mr.  Alcott.  Nathan  and  Charles  may  sometimes  be  putin 
the  same  category  of  opposites. 


260 


NOTES. 


Note  142,  Page  124. 

Mr.  Alcott.  Did  his  mind  do  such  things  as  his  parents 
wished  ;  did  he,  with  his  ready  love,  foresee  their  desires  ? 

(: They  assented .) 

And  do  you  know  what  is  going  on  in  your  mother’s  mind  ?  Do 
you  enter  into  her  views,  and  ideas,  and  feelings  so  as  to  accom¬ 
modate  your  conduct  to  her  wishes  ?  The  reason  there  is  so  little 
obedience  is,  that  mothers  do  not  know  what  is  in  the  child¬ 
ren’s  minds,  and  the  children  do  not  know  what  is  in  the  mothers’ 
minds. 

Francis.  I  think  my  mother  knows  what  is  going  on  in  my 
mind  pretty  often ;  but  I  do  not  know  what  is  going  on  in  hers, 
except  sometimes. 

Mr.  Alcott.  Love  gives  one  a  knowledge  of  the  inmost 
nature  of  another.  Such  as  love  know  most  of  those  they  love. 
There  is  a  saying  which  has  a  great  deal  of  truth  in  it,  —  “  Love 
and  do  what  you  will;”  but  hate,  and  you  must  be  restrained, 
or  you  will  do  nothing  but  what  is  wrong. 

Note  143,  Page  124. 

Mr.  Alcott.  What  is  your  opinion  at  present;  do  you 
think  there  are  some  children  superior  to  their  parents  ? 

( Several  held  up  hands.) 

Charles.  I  think  every  little  baby  is  holier  than  its  father 
and  mother. 

Mr.  Alcott.  But  suppose  the  father  and  mother  had  not 
lost  their  babyhood.  How  many  of  you  think  you  have  lost  your 
holiness  ? 

(All  rose.) 

I  know  children  who  get  so  used  to  scratch  one  another’s  faces, 
that  they  do  not  mind  it  in  the  least.  They  have  lost  their  sensi¬ 
bility  ;  but  at  first  it  is  not  so. 

Martha.  1  know  a  little  child  that  always  cries  when  her 
brother  is  hurt. 

Recorder.  Josiah  has  a  little  brother  that  not  only  cries 
when  some  one  is  hurt,  but  whenever  any  thing  is  broken. 

Emma.  My  sister  is  rather  careless,  and  when  she  breaks 
any  thing  she  is  very'  sorry. 


NOTES. 


261 


Francis.  My  brother  likes  to  tread  on  worms. 

Mr.  Alcott.  And  you  know  that  one  boy  in  this  school 
confessed,  that  at  first  he  did  not  like  to  put  worms  on  a  hook, 
but  afterwards  he  made  such  a  beast  of  himself  that  he  did  not 
care.  This  is  cruelty  ;  but  tenderness  does  not  like  to  see  pain 
or  to  give  it.  It  feels  there  is  something  holy  where  there  is 
life.  It  respects  life,  even  in  a  bug.  We  do  not  know  but  Herod 
began  his  cruelty  in  being  cruel  to  insects. 

Note  144,  Page  125. 

Mr.  Alcott.  Could  you  keep  yourself  from  hating  ? 

Several.  Yes. 

Mr.  Alcott.  But  can  you  live  without  loving  ? 

Charles.  You  may  have  bad  things,  but  you  must  love. 

Mr.  Alcott.  Then  does  love  seem  to  be  a  part  of  your 
nature  ;  something  you  cannot  get  rid  of? 

Charles.  If  it  was  not  a  part  of  you,  you  could  keep  from 
loving. 

Franklin.  But  you  must  love  either  good  things  or  bad 
things. 

Nathan.  You  can  keep  from  loving  bad  things. 

Mr.  Alcott.  You  can  keep  down  your  appetites,  not  your 
love  entirely.  If  you  love  good  things  you  are  virtuous. 

Note  145,  Page  125. 

Mr.  Alcott.  Was  God  ever  tempted? 

Nathan.  No  ;  he  wmuld  not  be  God  if  he  was. 

Charles.  I  should  think  he  would  sometimes  be  tempted  to 
punish  us  more  than  he  does. 

Mr.  Alcott.  Does  he  not  always  inflict  the  just  punish¬ 
ment,  but  we  do  not  understand  it  ? 

Emma.  He  punishes  us  just  right ;  not  too  much  nor  too  little. 

Nathan.  He  does  not  punish  us  at  all;  he  only  makes  us 
think  we  are  punished. 

Mr.  Alcott.  Is  not  that  real  punishment? 

Nathan.  It  is  not  outward. 

Mr.  Alcott.  If  you  eat  too  much,  and  break  out  in  sores 
on  your  body,  is  not  that  outward  ? 


262 


NOTES. 


Nathan.  The  sores  are  outward,  but  the  cause  is  inward  ; 
we  do  not  see  that. 

Mr.  Alcott.  True  ;  you  cannot  see  the  cause  which  is  the 
wrong,  but  you  can  see  the  effect  which  is  the  punishment* 
When  a  drunkard  walks  the  street,  we  can  see- his  sad  face;  it 
is  his  punishment.  And  the  miser  is  disliked  and  shunned, 
because  he  loves  gold  better  than  his  fellow  creatures.  Then 
he  is  constantly  afraid  of  losing  it.  Is  he  not  punished  by  his 
gold  ?  I  know  a  man —  I  used  to  play  with  him  when  we  were 
both  boys,  and  he  never  did  me  any  good  —  who  seems  to  be 
without  love  for  human  beings.  He  will  not  go  and  live  with 
his  father,  because  he  is  afraid  his  father  will  get  away  some  of 
the  money  he  expects  to  have;  and  once  he  had  a  little  brother 
born ;  it  was  after  he  was  old  enough  to  have  thought  about 
having  his  father’s  farm,  and  he  was  so  angry  because  he  thought 
this- little  brother  would  have  some  of  the  farm,  that  he  would 
not  stay  at  home,  but  went  and  lived  away. 

But  we  were  speaking  of  temptation.  Temptation  proves  your 
goodness.  It  does  not  give  goodness  to  you.  If  you  yield  to 
temptation  once,  you  are  more  liable  to  yield  to  it  again.  Yield¬ 
ing  to  temptation  forms  the  power  of  habit. 

Note  146,  Page  125. 

Mr.  Alcott.  Do  you  see  any  distinction  between  holiness 
and  virtue  ? 

Some.  Yes. 

Mr.  Alcott.  What  is  virtue  ? 

Charles.  It  is  acting. 

Mr.  Alcott.  Virtue  comes  by  the  trial  of  our  holiness.  It 
is  holiness  brought  out  and  represented. 

Charles.  Can  we  be  virtuous  unless  w*e  are  holy  ? 

Mr.  Alcott.  Virtue  is  the  sign  of  holiness;  it  is  holiness 
drawn  out. 


Note  147,  Page  126. 

Mr.  Alcott.  Now*  I  should  like  to  know  what  you  came 
into  the  world  for  —  what  is  your  mission  on  earth  ? 

Samuel  R.  To  do  good  and  be  good. 


NOTES. 


263 


Chari.es.  To  teach  other  people  to  he  good. 

Emma.  To  keep  our  holiness. 

Martha.  God  wanted  to  try  how  we  could  bear  temptation. 

Francis.  So  I  think. 

Nathan.  To  keep  our  spirits  clear. 

Mr.  Alcott.  Did  you  come  into  the  world  on  the  same 
errand  that  Jesus  did  ? 

(■*•«•) 

Did  you  come  on  a  similar  errand  ?  How  did  it  happen  that 
one  boy  was  sent  on  a  greater  errand  than  another? 

Nathan.  Jesus  came  to  keep  the  world  good;  the  others 
came  to  help  him. 

Mr.  Alcott.  Such  of  you  as  think  that  your  souls  came 
into  your  bodies  to  do  what  Jesus  did,  may  rise. 

{Most  rose.) 

Emma.  Different  things,  but  of  the  same  kind. 

Mr.  Alcott.  How  many  of  you  have  begun  to  feel  this, 
and  also  an  interest  in  the  goodness  of  every  child  you  meet  in 
the  street  ? 

{Emma  rose.) 

Could  any  of  you  give  up  any  thing  you  liked  for  the  sake  of 
making  others  better  and  happier  ? 

Francis.  I  could. 

Charles.  I  want  to  get  myself  good  first. 

Emma.  Some  people  never  do  themselves  or  any  body  else 
any  good. 

Mr.  Alcott.  And  so  you,  Charles,  are  engaged  all  the 
time  in  getting  yourself  good ! 

Charles.  Not  all  the  time. 

Mr.  Alcott.  I  should  say  that  the  great  end  for  which  we 
came  into  the  world,  was  to  grow  — to  unfold  the  spiritual  nature 
—  spiritual  growth.  Perhaps  none  of  you  have  yet  felt  what 
your  great  end  is.  I  think  I  was  thirteen  years  old  when  I  be¬ 
gan  to  think  about  my  mission. 

Emma.  I  did  not  begin  very  early. 

Mr.  Alcott.  You  have  thought  how  you  could  use  your 
faculties,  however.  Has  any  other  one  thought  about  it  much  ? 

Francis.  I  have  thought  about  it  some. 

Charles.  I  think  I  shall  use  my  Soul  in  selling  oil. 


264 


NOTES. 


Mr.  Alcott.  And  in  doing  that,  you  may  do  a  great  deal 
of  good.  The  humblest  life  may  be  a  bright  one.  A  beggar  may 
be  a  glorious  creature  ;  and  so  may  a  rich  man. 

George  B.  I  shall  be  a  merchant. 

Mr.  Alcott.  Do  you  think  you  shall  do  a  great  deal  of 
good,  by  being  a  merchant  ? 

George  B.  I  never  thought  about  that. 

Mr.  Alcott.  When  I  was  young,  I  first  cultivated  land. 
Then  I  went  about  the  world  several  years.  At  last  I  thought 
my  mind  was  best  fitted  for  teaching,  and  here  I  now  am,  teach¬ 
ing  in  this  Temple,  and  I  hope  I  shall  do  good  to  many  child¬ 
ren,  as  well  as  parents,  before  I  go  to  my  Father. 


END  OF  VOL.  I. 


I 


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Ci  ..it 

UWVtHSlII  Uf  ILLINOIS 


